
Class .D X g 

Book .AVT?7 

Gopigftt'N 

COPYRIGHT DEPOSIK 



Our Saviors Prayer 
for Unity 



A Symposium on the Seventeenth 
Chapter of John 



BY 

REPRESENTATIVE WRITERS 

Compiled by the Publisher 

.-wo, ^ £ , 



F. L. ROWE, Publisher 

Cincinnati, Ohio 

1918 



2** 



Copyright, 1918 
By F. L. Rowe 



APR I0i9i8 



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©CI.A4 94 538 
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INDEX 

Our Savior's Prayer for Unity. By Willis H. Allen 7 

Our Savior's Prayer for Unity. By Monroe M. Bell 11 

The Savior's Prayer for Unity. By Joshua Brown 14 

The Redeemer's Prayer for His People. By W. J. Brown. 18 

Unity. By J. E. Cain 23 

Unity. By S. R. Cassius 28 

Our Savior's Prayer for Unity. By J. A. Craighead 32 

The Lord's Prayer for Unity. By J. H. Curry 36 

Our Savior's Prayer for Unity. By W. H. Devore 42 

The Union of God's People — John 17. By Tice Elkins 48 

Our Savior's Prayer for Unity. By Ben J. Elston 53 

The Savior's Prayer for Unity. By H. M. Evans 58 

A Call to Unity. By E. N. Glenn 61 

The Oneness of Christian Believers. By Flavil Hall 65 

Our Savior's Prayer for Unity. By W. H. L. Hamilton. 68 

Our Savior's Prayer for Unity. By W. N. Harkins 72 

Christ's Prayer for Unity. By C. E. Holt 77 

Our Savior's Prayer for Unity. By Isaac C. Hoskins 82 

Unity. By Thaddeus S. Hutson 86 

Our Savior's Prayer for Unity. By Lee Jackson 91 

In the Shadow of the Cross. By D. C. Janes 96 

Unity. By L. E. Johnston 101 

The Savior's Prayer for Unity. By E. L. Jorgenson 106 

Unity — Oneness. By T. H. Kirkman 111 

Christ's Prayer for Unity. By George A. Klingman 115 

Our Savior's Prayer for Unity. By John A. Klingman-- 121 

Our Savior's Prayer for Unity. By J. M. McCaleb 125 

Our Savior's Prayer for Unity. By N. C. McDougle 130 



4 our savior's prayer for unity 

The Unity of the Church yet Future and Glorious. By 

Walter McMurry 133 

The Lord's Prayer for Unity. By C. C. Merritt 138 

Our Savior's Prayer for Unity. By C. D. Moore 144 

Our Lord's Prayer for Unity. By Ira C. Moore 148 

How Should We Pray? By J. C. Mosely 154 

Unity. By J. A. Perry 158 

The Savior's Prayer for Union. By C. Petty 162 

Unity in Christ. By John T. Poe -- 164 

Our Lord's Prayer for Unity. By Geo. M. Ranee 169 

Our Savior's Prayer for Unity. By W. L. Reeves 172 

Christian Unity — Its Importance, Nature and Basis. By 

C. R. Rice 179 

Our Savior's Prayer for Unity. By E. G. Rockliff 185 

Union. By T. Short - 189 

Our Savior's Prayer for Unity. By H. C. Shoulders 193 

Unity of the Spirit. By J. F. Tomson 198 

The Lord's Prayer. By George W. Varner 205 

Shades of Infidelity Not a Basis for Unity. By J. J. 

Vanhoutin 210 

Union of God's People. By L. S. White 217 

Christian Unity. By C E. Wooldridge 223 

'Thou in Me and I in Thee." By F. L. Rowe 230 



INTRODUCTION. 

Probably no section of scripture has given religious 
people more occasion for serious thought than the prayer 
of our Savior in behalf of his apostles, and those that 
were to believe on Him through them. It was an easy 
matter for the Savior to keep them rallied about him, 
listening to his every word, following his every sugges- 
tion, comforted by his words of warning and sympathy, 
while he was with them; but the Savior realized that 
they were going to be put to a severe test after he should 
take his departure. Not that he had not taught them all 
things ; not that his example had not been always per- 
fect ; not that his doctrine had not been firmly ingrafted 
into their hearts and lives, but because he realized that 
when he would leave them, "grievous wolves would enter, 
scattering the flock. " So far as the record shows, the 
apostles were all faithful throughout their lives, having 
been a part of all that Christ began to do and teach; and, 
having received a special endowment of the Spirit, it 
became quite second nature for them to "declare the 
things they had both seen and heard." 

The danger would come when others, to whom the 
w r ords would be committed, would prove false, and, 
"having itching ears, would lead off many" who were not 
satisfied with the simple faith of the Master and His 
chosen ones. Paul warned Timothy that there would 
be those who would try to make shipwreck of the faith 
of some. Even within a few days of the time Christ had 
ascended to the Father, the little church in Jerusalem 
was put to a severe test, proving that in the absence of 
the Master there were some there who did not grasp the 
spiritual nature of Christ's kingdom. The lack of per- 
ception and subsequent fall of Ananias and Saphira 
clearly showed that some of them did not comprehend 
that the Holy Spirit, even though Christ was not present, 
could discern the thoughts and intents of their hearts, 



6 our savior's prayer for unity 

and that God, through the apostles, could detect their lie 
and smight them dead with the words yet warm on their 
lips. Evidenly some of them thought, as some do now, 
that the Church was just an association of people for 
social purposes ; but the warning thus early given to the 
first Church has served to safeguard the Church through 
all the centuries after against those who would profane 
its holy character and discredit the Father's connection 
with it. 

There was no variation between Christ and the 
Father: they were absolutely identical in thought and 
in purpose. Christ could not have been the son of God 
had his mind or purpose been the least shade different 
from the mind and purpose of God. "He that hath seen 
me hath seen the Father," and whatever Christ spoke 
were the words that the Father would have spoken had 
he been here. One was the exact counterpart of the 
other, but Christ was the visible part. To know the Son 
was to know the Father; to hear the Son was to hear 
the Father ; to obey the Son was to obey the Father with 
the promise of the Spirit. The oneness of the Father, 
Son and Spirit is hard for some to understand. How 
could two or three separate bodies be one and the same ? 
It is not necessary for us to understand this from a 
physical sense, enough to know that Christ has said so. 
Recognizing, therefore, this three in one, we can 
then ask the question, What is real Christian union? 
That is an interesting question with a more interesting 
answer. Christian union is absolutely a condition of the 
heart and mind. It is not outward, it is inward. In the 
apostolic Church there were no sects ; therefore, the 
thought of unity in the mind of Christ was not of the 
scattered sectarian bodies, or branches as we hear them 
called, but of his immediate followers who were mem- 
bers of the one and only church that existed at that time. 
In the chapters following the readers will be uplifted 
by the thoughts of devout brethren on this deep spiritual 
theme. F. L. R. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By Willis H. Allen. 

To the writer's mind there is nothing that should be 
so close to the heart of a faithful follower of the Lord 
than our Savior's prayer for the unity of His people, 
made during the last hours of His eventful life. On the 
night before His cruel death, with His mission on the 
earth almost completed, having carefully taught and 
drilled the chosen twelve for the great work soon to be 
committed to them, with the tenderest of affection for 
them and of love for the whole world, Jesus spent some 
time in very earnest prayer to the Father; first, for His 
chosen apostles, and second, for all of His disciples in 
succeeding generations, even for "them also that believe 
on me through their (the apostles') word." That prayer, 
therefore, was for you and me. And the great burden 
of His petition was "that they may all be one . . . 
that the world may believe that thou didst send me." 
(See John 17:21.) And in these words, Jesus clearly 
indicates the purpose of that prayer, and the great need 
of unity among His people — "that the world may be- 
lieve" 

The work of evangelizing the world has been put into 
the hands of the church, and by the church it must be 
done. But it must be pursued in God's own way. In the 
light of present-day conditions as given to us by men 
who have investigated these conditions, and know, there- 
fore, what they are, it seems to us that we are not prog- 
ressing fast in carrying out this assignment of our work 
of saving men. And we are sometimes made to ask the 
cause. Without attempting to name the various causes 
that may be partly responsible for this apparent slow 
progress in missionary work, may we not say that the 
chief cause is that we have not regarded our Savior's 



8 OUR SAVIOR S PRAYER FOR UNITY 

prayer for unity as serious enough to direct our activi- 
ties in that direction? How was the gospel preached 
throughout the known world during the apostolic age, 
and so many men were made believers? Why is it so 
much more difficult now to get men to believe in the Son 
of God than it was then? Is it answered that the world 
is larger now than it was then? But, is there not the 
same proportionate increase in the number of workers 
in the field? They preached that there is one God; so 
do we. They taught that Jesus Christ is the Son of God; 
so do we. But they went to different cities, towns and 
villages in different parts of the world, going as a united 
people, and preaching one doctrine; today, men go as 
1 epresentatives of so many different sects, preaching as 
many different doctrines, each with his own distinguish- 
ing creed, etc. Is it much wonder, then, that some tell us 
they are bewildered? One says, "I don't know what to 
do" ; another, "I don't know which church is right" ; and 
another, "I am so bewildered by the conflicting doctrines 
in the religious world that I shall take chances by stay- 
ing out." Dear reader, would such statements as these 
be made if we were all "one," even as Jesus and the 
Father are one — yea, would it be possible for such condi- 
tions as these to exist if we were all speaking the same 
things? In the days of the apostles, when the last apostle 
died, and for some time afterward, there was one church 
— one in name, one in faith, one in doctrine, and one in 
practice. Why should it not be so now? Then there 
would be no grounds for bewilderment in the minds of 
the people. Paul says, "There is one body, and one Spirit, 
even as also ye were called in one hope of your calling; 
one Lord, one faith, one baptism, one God and Father 
of all, who is over all, and through all, and in all." (Eph. 
4:4-6.) Thus, we see the great unity of things pertaining 
to the body of Christ. Men should as reasonably expect 
to find many Lords as many churches, or bodies. When 
at one time the Corinthian church was being ruptured 
p©ss9jdx3 sip Xq sapj-ed pun suoipbj o;ui papiAip pun 



OUR SAVIOR S PRAYER FOR UNITY ^ 

preferences of some for certain men, Paul promptly re- 
proved them and corrected the evil. "Now I beseech you, 
brethren, through the name of our Lord Jesus Christ, that 
ye all speak the same thing, and there be no divisions 
among you ; but that ye be perfected together in the same 
mind and in the same judgmnt." (1 Cor. 1:10; read 
also 1 Cor. 1 : 1 1 - 1 3 . ) Divisions among the Lord's people 
are no more pleasing to the heavenly Father now than 
in the days of Paul and the Corinthian church. 

But, how may we become united? Who can devise a 
plan of unity that would be so satisfactory to the world 
that all of the different religious sects and denominations 
would upon that plan come together in one great body? 
Ah, there we must not make a mistake ! No mortal can 
devise such a plan ; the plan is divine. And in that plan 
may be included the following propositions : 

1. Nothing is essential to the conversion of the world 
but the union and co-operation of Christians. 

2. Nothing is essential to the union of Christians but 
the inspired scriptures. 

On the first proposition, let us note again the words 
of Jesus : "Neither for these only do I pray, but for 
them also that believe on me through their word; that 
they may all be one ; even as thou, Father, art in me, and I 
in thee, that they also may be in us : that the world may 
believe that thou didst send me." (John 17:20-21.) And 
Paul says : "For even as we have many members in one 
body, and all the members have not the same office, so 
we, who are many, are one body in Christ, and severally 
members one of another." (Rom. 12:4-5, R. V.; also, 
read very carefully in this connection, 1 Cor. 12:12-27.) 
On the second proposition, we note Paul's words to Tim- 
othy: "Every scripture, inspired of God, is also profit- 
able for teaching, for reproof, for correction, for instruc- 
tion which is in righteousness : that the man of God may 
be complete, furnished completely unto every good work." 
(2 Tim. 3:16, R. V.) What need have we of anything 
further? All may be perfect and complete by the simple 



10 our savior's prayer for unity 

word of God. Let it be understood that we are not after 
a unification of the sects of the world, but our purpose 
should be to get men and women everywhere to take 
God's word as their only guide, to become and be just 
what it tells them to be, and to teach and practice just 
the things revealed therein, subscribing to no creed, 
written or unwritten, of men. Brother Alexander Gamp- 
bell was not far wrong when he said that no human 
creed can be found that has not made a division for every 
generation of its existence. And, brethren, may I say 
just here that we make a sect of ourselves when we make 
use of such expressions as "we as a people," "our plea, 
"our doctrine," etc. We have no plea of our own, no 
doctrine of ours; but let us ever strive to present the 
doctrine of the Lord plainly and simply to the world, 
praying that the Lord may hasten that glorious day when 
we may all be one. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By Monroe M. Bell. 

Question No. 1 : Has Christ's prayer for unity been 
answered? (John 17.) Yes, as to the apostles. (See 
verse 6.) And they have kept thy word. (Verse 7.) 
For Jesus had given them God's words, which God had 
given him; and they had received them. (See verse 8.) 
And none were lost but Judas, who had to fulfill the 
scriptures. (Verse 12.) God's word had made them a 
unit as to oneness ; and Jesus had given them the word, 
and it has the power to make them one faith. (See John 
1 :1.) "In the beginning was the Word; and the Word 
was God" ; therefore, we conclude as Jesus had given 
them of God's words that they were as one through the 
truth of God's words, being begotten by the words of 
God's truths. (See John 1:13, 14.) And now born of 
God's words were one mind; thy words are truth and 
everlasting. (See John 1:17.) They were his witnesses 
given by God himself, and were filled with words of truth 
sent from God ; and were one and the same ; all of the 
same faith, and knew Jesus was the Son of God, as Peter 
had heard God speak from the clouds and confess him 
(Matt. 3:17) ; and on the Mount of Transfiguration, on 
the mount. (See Mark 9 :7 and 2 Pet. 1 :18.) Peter con- 
fesses to the brethren having heard God confess his son. 
It came in words of truth from God, and it is impossible 
for God to lie; so Jesus and God are the same in spirit 
and truth. "Heaven and earth shall pass away, but my 
words shall not pass away," Jesus says. All are one who 
keep Jesus' words, and he says, "If you love me you 
will keep my words ; ye shall know the truth, and the 
truth shall make you free." 

Has that prayer been answered to Question No. 2? 
Yes, as follows: In so far as they hear and keep God's 



12 our savior's prayer for unity 

word in faith and obedience to Christ. For all who truly 
believe him are willing to confess his name, and to obey 
his word as told by the Holy Spirit through Peter and 
the rest of the apostles on the Day of Pentecost. The 
first offer of remission of sins to all the world of man- 
kind if they want their sins remitted; that is God's offer 
to the world, and all who refuse are to be condemned. 
(See Mark 16 :16.) So Christ made it possible to save all 
believers through his words to all people, as his words 
are life and truth and spirit; and faith comes by the 
hearing of God's words. (See Rom. 10:17.) On the Day 
of Pentecost, God sent his Holy Spirit to the world and 
confirmed his Son's words in the mouths of Jesus' wit- 
nesses, who had been fully qualified by the words of God 
and Christ, and then by the Holy Spirit was confirmed 
to all mankind throughout the world for the remission 
of their sins ; and all who want forgiveness can obtain 
it in the same way ; not by prayer, or any other way, but 
as in Acts 2 :38 ; and the gift of God to the world is sure, 
and life eternal is offered in obedience to God's words 
as spoken on Pentecost by the apostles as they spoke just 
as the Spirit gave them utterance. (Acts 2:4.) Those 
who gladly received his w r ords were baptized and were 
added to the church. (Acts 2:47.) And the Lord added 
three thousand that day, and they were all agreed in 
fellowship kept by the word of God, and had more love 
for God and all men than the money of earth; sold 
their possessions of earth and gave to those who had 
need ; and when the Gentiles were added at Antioch, they 
were called after the name of Christ as Isaiah had said, 
when the Gentiles have seen my glory, etc. ; and Paul 
was sent, for Barnabas went after him, and Jesus told 
Ananias that he should bear his name to the Gentiles ; 
and Paul stayed with them a whole year, and the Lord 
added many people to Christ's church, as all power had 
been given into his hands. (See Matt. 28 :18.) The Holy 
Spirit set the new offer in operation then. 

To Question No. 3 (i. e.,), will it be answered? We 



our savior's prayer for unity 13 

can't tell, except as God tells ; but we think it certainly 
will, as Christ has been given all power in heaven and 
on earth. (See John 14:6.) No man cometh to the 
Father but by me. Verse 7 says the apostles had seen 
the Father in seeing Jesus ; verse 9, have I been so long 
with you and yet you have not known me ? He that hath 
seen me hath seen the Father. See verse 10 : I am in the 
Father, and the Father in me. See verse 13 : They were 
to pray in Christ's name and Jesus will give it ; verses 14, 
15 and 16, the Comforter which is to abide with you 
forever, which is the spirit of truth, verse 17. But the 
Comforter is the Holy Ghost, verse 26; and strengthen 
their memory, as we are to hear Christ's name ; and be 
Christians and follow Christ by words of truth. We 
are to pray in his name (see John 16:16) ; but the world 
seems to hate the very name Christian. Yet it is the only 
name offered to the world of mankind. (See Acts 4:12.) 
The world must be educated by the word of God till all 
love the name of Christ; as the babies are all in the same 
faith, so all could be taught God's words, and all be in 
unison or oneness ; as the three thousand on Pentecost 
were added to the church (Acts 2:47), and shortly there- 
after five thousand, and they all went everywhere preach- 
ing the Word of God as they had heard it; and the 
world soon had the gospel ; but a lot of the Jewish Chris- 
tians thought they needed to keep the old Mosaic law, 
and be circumcised, to which the Holy Ghost replied, 
"not so." (See Acts 15 :8, 9.) But faith comes by learn- 
ing God's word, and Jesus says, if ye love me ye will 
keep my words. But the old law was taken forever out 
of the way. (See Chap. 15:10.) Jesus had said he did 
not put a new patch on an old garment ; it was moved 
out to make room for the new and living way to life 
eternal through Christ, and those who are not willing to 
keep God's words are deceiving themselves, and are 
condemned already, and hate God's words and true be- 
lievers. 



THE SAVIOR'S PRAYER FOR UNITY. 
By Joshua Brow^. 

That they may all be one, as thou, Father, art in me, 
and I in thee, that they may also be one in us, that the 
world may believe that thou hast sent me. (John 17:21.) 

The unity that the Master prayed for is the same in 
quality and kind as exists with the Father and Son, as 
thou, Father, art in me and I in thee. 

1. They were one in purpose to redeem man from 
the thralldom and degradation of sin to the highway of 
holiness and righteousness, which leads to deathless glory 
and immortality. 

2. They are one in love for sinful man, which 
prompted the Father to give to the world his only be- 
gotten and well-beloved Son that whosoever believeth in 
him should not perish, but have everlasting life, and 
prompted the Son to leave the glory of heaven and come 
to this sin-cursed world and suffer all the indignities and 
ill-treatment heaped upon him by his enemies, and to shed 
his life's blood for the redemption of man. 

3. They were one in devising and in the execution 
of the great plan of salvation. The Father, recognizing 
the fact that a full and adequate satisfaction must be 
made for man's transgression of the divine law, the Son 
recognized and concedes the same truth and heartily co- 
operates with the Father to accomplish this important 
part of man's redemption. Who was delivered for our 
offenses, and was raised again for our justification. 
(Rom. 4:25.) Although he prayed that the bitter cup 
of suffering might pass from him, yet he said, "Not my 
will but thine be done." (Luke 22:42.) Here we find 
perfect unity with the Father and Son. 

4. In all the provision for the salvation of man 
there is perfect unity with the Father and Son. The 



THE SAVIOR'S PRAYER FOR UNITY 15 

Father did not promulgate one rule of faith and prac- 
tice and the Son another and different one, as a criterion 
for man to guide him to present and eternal salvation, 
and then give man the choice to choose between the two, 
but they are one in the same great truths and facts of 
the gospel to be believed. One in the same require- 
ments to be obeyed. One in the same promises to be 
enjoyed by man. The Father did not establish a church 
different from the church of Christ, and the Son another 
different from the one established by the Father. There 
is one body (Eph. 4:4), and Christ is the head of the 
body, the church. (Col. 1:18.) There is perfect unity 
with the Father and Son in everything that pertains to 
the salvation of man. Having seen the unity for which 
Christ prayed is the same in kind and quality as that 
which exists with the Father and Son, the question may 
arise, can this state of unity be attained by those who 
believe in him by the word preached by the apostles? 
It seems that most people would answer this question 
in the negative if we are allowed to judge from their 
teaching and practice. What say you, courteous reader, 
to this question? Do you think that the Master would 
have prayed for something that he knew could not be 
answered? But, says one, how can this state of unity 
be attained? We answer, by endeavoring to keep the 
unity of the spirit in the bond of peace (Eph. 4:3), or 
by cultivation of the spirit of unity. "The spirit of 
unity is the spirit of Christ, without which we are none 
of his." (Rom. 8:9.) 

"Let this mind be in you, which w r as also in Christ 
Jesus." (Phil. 4:5.) If the above injunction was heeded 
by all who profess to believe in Christ, there would be 
no division among them, but would be perfectly joined 
together in the same mind and same judgment, all speak- 
ing the same thing. For instance, if Mr. A. has the mind 
of Christ, does this not constitute unity and make him 
one with Christ, and if Mr. B. is in possession of the 
same priceless boon, the mind or spirit of Christ, would 



16 our savior's prayer for unity 

this not bring him in unity with Chrst and Mr. A.? 
There is not a proposition in mathematics plainer or 
capable of fuller demonstration than this ; as certain as 
that two and two are four, so sure would the process and 
condition which brings Mr. A. and Mr. B. in unity with 
Christ, and with each other, bring all true and confiding 
believers in Christ in unity with him and with each other. 

When we take a view of the mind of Christ as seen 
in his life, of which the first four books of the New Testa- 
ment is a partial record, we there see the most beautiful 
traits or characteristics of true righteousness, meekness, 
humility, entire submission to the will of the Father; 
my meat is to do the will of Him that sent me, and to 
finish his work (John 4:34), said he. 

If a man thinks more highly of himself than he ought 
to think, and is puffed up with pride and self-sufficiency, 
he lacks that much of the mind of Christ. For, although 
he did not think it robbery to be equal with God, but 
made himself of no reputation and took upon him the 
form of a servant and was made in the likeness of man. 
And being found in fashion as a man, he humbled him- 
self and became obedient unto death; even the death of 
the cross. (Phil. 2:6-8.) The lack of this quality of the 
mind of Christ, that of humility, and the possession of 
the opposite quality of too much self-esteem and pride, 
coupled with the other evil propensities and desires, such 
as the love of money and self-aggrandizement, it is but 
natural to cultivate hatred, variance, emulations, wrath, 
strife, seditions, heresies, and such like. 

A man devoid of the spirit (disposition) of Christ, 
and being lifted up with pride and an unholy ambition 
to leadership, combined with a little ability and enthu- 
siasm, is capable of doing great evil in drawing away 
disciples after him and causing division among the people 
of the Lord, and if he has some unscriptural hobby, there 
are those who are willing dupes and are ever ready to 
help to keep the hobby in good condition, and well 
groomed, and, if dismounted at any time, to assist in re- 



THE SAVIOR'S PRAYER FOR UNITY 17 

mounting, though this last service is seldom needed in 
some cases. 

If we who denounce so earnestly sectarian division 
and plead for the unity of all God's people on the foun- 
dation of apostles and prophets, Jesus Christ being the 
chief cornerstone, let us lay aside our unscriptural hob- 
bies and bickerings and curb our unholy ambitions for 
leadership and inordinate desire for worldly gain and 
power, and instead cultivate the spirit (disposition) of 
Christ, by cultivating the traits and characteristics of his 
mind; humility, meekness, forbearance, love, entire sub- 
mission to the will of the Lord, taking Christ as our 
only perfect exemplar and humbly following in his steps, 
and imbibing his spirit; and then our plea would have 
weight in the world, and no doubt we would see answered 
to some degree at least the prayer of the Lord for the 
unity of all true believers in him. 

To the only wise God, our Savior, be glory, majesty, 
dominion and power forever. Amen. 



THE REDEEMER'S PRAYER FOR HIS PEOPLE. 
By W. J. Brown. 

"Neither for these only do I pray, but for them also 
that believe on me through their word; that they may 
all be one, even as thou, Father, art in me and I in Thee, 
that they may also be in us, that the world may believe 
that Thou didst send me." 

It is certainly a great privilege for one engaged in the 
struggle for existence and the fight for eternal life, to 
have a dear friend to intercede for his success in thread- 
ing his way through the labyrinths that shroud the en- 
trance upon the threshold of eternal life ! When far 
away from home and loved ones, doing my best to preach 
the gospel in a way that may win the people to Christ 
amidst discouragements, my thoughts have turned back 
to the one place where I have been remembered and found 
strength and comfort. But how inestimable the privilege 
of having the Savior of the world interceding for you ! 
The Son of God praying for me! The purpose of that 
prayer includes all of every age who believe in the Son 
of God through the gospel ; it is for the salvation of the 
people and the glory of the Father. The Savior offered 
no meaningless petitions to his Father on such occasions 
in behalf of the lost ; he has no disposition to trifle with the 
spiritual interest of those for whom he suffered and died. 
He was not playing the role of an actor ; he was in earnest. 

These petitions set forth a strong desire, a purpose, 
and a result. God is not willing that any should be lost. 
Neither is the Savior. He was possessed with a burning 
desire for the salvation of the lost. God so loved the 
world that he gave his Son to save it ; but it was doubtless 
because the Son first determined to give himself that 
the Father consented to make the surrender of his own 
Son. "As Moses lifted up the serpent in the wilderness, 



THE REDEEMER'S PRAYER FOR HIS PEOPLE 19 

even so must the Son of man be lifted up" to save the 
world. The necessity was not owing to any command of 
the Father, but was owing to needs and love. Jesus looks 
forward to the results to be attained through his sacri- 
fice. A result so glorious and far-reaching, the result 
for which the Son of God was praying the Father, was 
to be brought about by his people on certain conditions. 
The appeal is to the Father of all our mercies, the all- 
good and all-powerful God, that certain results may be 
attained; it comes from the Son of God, the suffering 
and triumphant Savior, the one who has all authority 
invested in him. wShall we give heed to that prayer ? The 
prayer is for all that believe on Him through their word; 
every creature, everywhere, in all the world, to the end 
of the world and the dawn of eternity! 

From no source ever came a more important or urgent 
appeal. Our Savior, the Son of God, desires, prays, la- 
bors, dies, rises from the grave, ascends, that his people 
might be one : and that the world may believe and be 
saved ! 

No result could be greater nor more desirable. It 
appears to be the end for which the Son of God died and 
rose again. "That they may believe that Thou didst 
send me." Since the Son of man died that men might 
believe in him, and prayed that they might be one that 
the world might believe the truth that saves from sin, 
how important that Christians "endeavor to keep the 
unity of the Spirit in the bond of peace !" Faith in Jesus 
and his mission to the world certainly depends in great 
measure upon it. 

If this unity and co-operation of the people of God 
ever becomes a matter of fact, how glorious the success 
of the gospel ! But if it should fail, as it appears to have 
done since the "fathers fell asleep," the church falls 
short of the highest mission ever committed to mortal 
man. In the event of success, the most glorious and far- 
reaching in results ; as a failure, the most direful and dis- 
astrous ! 



20 our savior's prayer for unity 

One has said, "God will not convert the world inde- 
pendent of the means he has appointed and without re- 
gard to the prayer of his Son." That is the condition, and 
the world will never believe in the sense intended with- 
out the answer to his prayer. We should contend as 
earnestly and strive as faithfully to attain those condi- 
tions as we strive for the end itself. For the Lord com- 
mands to "strive to enter by the narrow door" which is 
the means of entering heaven — the end. 

The prayer implies the practicability and possibility 
of a union so perfect that the unbelieving will be con- 
vinced of His mission to the world. If, as many seem to 
think and some say, such unity is neither possible nor 
practical, the Savior had never commanded nor prayed 
for it. There have been many plans suggested and ways 
tried to bring about the union of the people of God, but 
all human plans must fail. No human being, however 
good and wise, shall have the honor of devising the 
plan. It would be to the advantage of the good cause 
we serve, and wisdom on our part, to remember this. 
We have no grounds for believing that God will convert 
the world without answering the prayer of his Son. And 
it seems that the prayer will be answered through a be- 
lieving church. "Nothing is essential," says a writer 
upon this subject, "to the conversion of the world but 
the union and co-operation of Christians. Nothing is 
essential to the union and co-operation of Christians but 
the teaching of Christ and the aposles. Truth alone will 
not unite them, nor union alone will not suffice to con- 
vince the world. Hence, the word of God alone will not 
effect the union desired if approached in a wrong spirit. 
Let the Bible be substituted for human creeds, facts for 
definitions, things for words, faith for speculation, unity 
of faith for unity of opinion, the positive commands of 
God for the traditions of men, piety for ceremony, love 
of man fcjr love of party, practice for profession, and the 
work is done." 

Some of us have forgotten, perhaps, that this prayer 



THE REDEEMER'S PRAYER FOR HIS PEOPLE 21 

was once answered in part. The church of Jerusalem was 
of "one soul and one heart; not one said the things which 
he possessed were his own, but they had all things com- 
mon." How did they attain that? It was by believing 
the word of God that was preached to them and by obey- 
ing it. The same word believed, and obeyed, with the 
same disposition, will produce the same results. Similar 
causes under similar conditions produce similar results. 
If that is not true of the gospel, who can tell what will 
bring about the desired result? Suppose a number of 
people now, as in the days of tne apostles, believe and 
obey as the people did on the day of Pentecost. Would 
they not be just what the gospel made them? If not, the 
gospel does not make believers and unite them in one body. 
If it did make them "one" then, will it not do the same 
now? Assuming that it will, suppose we continue to 
preach as they did, and the people believe and obey as of 
old, what will they be and to what church do they belong ? 
When we preach as they did and call upon the people to 
"save themselves from this wicked generation," are we 
asking them to leave their church and "join our church?" 
Who would think so? If that is not the right thing to do, 
who will tell us how to preach, and what the people must 
do? It would be wrong to tell the people to leave their 
"denomination and join our denomination" unless ours 
is identical with the church of the New Testament. 

In the light of New Testament denunciation of sects 
and parties, we are not justified in building up a separate 
institution unless it teaches truth that can be found no- 
where else. And these truths must be fundamental and 
essential to the common end — the oneness of believers 
and the salvation of the world. Do you know of a re- 
ligious body that thus measures up to the New Testament 
requirement of a church? The New Tesament church re- 
quires the sinner to forsake all wrong ways and accept 
all that the Lord requires; it demands that religious 
people give all that is peculiar to themselves that stand 
in the way of the unity of God's people, and accept all 



22 our savior's prayer for unity 

that is common to the people of God and essential to 
the salvation of the world. Does not God demand that 
his people be one? Is it not such a union of inward 
principle that convicts unbelievers by visible means? 
Does not the Lord engage human instrumentality in 
preaching the gospel and convincing unbelievers? He 
certainly does all these things. What position should one 
occupy in preaching the gospel to be clear of the charge 
that might be brought, "You are asking the people to 
leave their church and join yours?" Why, he should be- 
long to the church of the New Testament, of course. 
Where would you expect one to stand when pleading for 
the people to answer the Lord's prayer? He would be 
both inconsistent and insincere if he were to belong to 
one church and tell the people to go to another. 

But listen to this : "The glory which thou hast given 
me I have given unto them, that they may be one even as 
we are one/' That glory seems to be a part of the process. 
What was it? It must be the glory of saving the lost 
and restoring the souls of men, marred by sin, to the 
divine image in which they were created. Christ com- 
mits this glory to us by putting the means of salvation 
into our hands. May we preach that oneness, pray for 
it, and put ourselves in a position consistent with our 
labors and prayers. 



UNITY. 
By J. E. Cain. 

Jesus' mission to the world was to save the world ; to 
place the lost in such an attitude toward God that they 
might hear God's voice, learn his will, and become obe- 
dient to his divine law ; voluntarily come to God through 
obedience to Christ, that they might become "heirs to our 
eternal inheritance." The Savior was with the Father 
in glory before the creation of the world. His prayer to 
the Father when he had completed his work upon the 
earth stands thus recorded : "And now, O Father, glorify 
thou me with thine ownself, with the glory which I had 
with thee before the world was." (John 17:5.) 

And Paul, writing to the Colossians, says : "All things 
have been created through him and unto him: and he 
is before all things and in him all things consist." (Col. 
1 :17.) This reveals unity of purpose, though not unity in 
person. The apostle has placed this upon record concern- 
ing the Father and the Son : "God, having of old time 
spoken unto the fathers in the prophets by divers por- 
tions and in divers manners, hath at the end of these 
days spoken unto us in his Son, whom he appointed heir 
of all things, through whom also he made the worlds." 
. . . (Heb. 1:1-2.) 

"In the beginning God created the heavens and the 
earth." He does this by his Son as the agent. The 
Savior "proceeded from" the Father. The Father "sent" 
him. His words were not his, but "the words of Him 
who sent him." (See John 14:24.) His works were 
the works of the Father. (John 14:10.) He came not to 
do his own will, but the will of the Father. (John 5 :30.) 
From the time his Father sent him, all that Jesus did was 
in obedience to the Father. Being in the form of God 
and counting it not robbery — a prize to be grasped — to 



24 our savior's prayer for unity 

be equal with God, he took upon himself the form of a 
servant and was made in the likeness of man ... he 
humbled himself, and became obedient unto death, even 
the death of the cross. (Read Phil. 2:6-8.) 

All this was voluntary upon the part of the Son. 
His will was lost in the will of the Father (and I may 
add here that our will must be lost in the will of the 
Savior if we would meet the divine approbation). It is 
because of this unity between the Father and the Son 
that God highly exalted him and gave unto him the name 
which is above every name, that in the name of Jesus 
every knee should bow, of things in heaven and things 
on earth, and things under the earth, and that every 
tongue should confess that Jesus Christ is Lord, to the 
glory of God the Father. (Phil. 2:9-11.) 

From all this evidence — though not a tithe of that sub- 
mitted — it is evident that the oneness of God and Christ 
is not unity of person, but unity in will and purpose — 
determination. 

It is into this unity God and Christ would bring us — 
must bring us — to save us, for neither against God's 
will nor our own will can we be saved. Hence, the 
prayer of Jesus. (John 17:21.) "As thou, Father, art 
in me, and I in thee, that they also may be one in us." 
This, and nothing less than this, is the "union" — the 
unity for which Jesus prayed — oneness in Christ: one- 
ness of the saved, and that in the name of Christ alone 
is salvation. Peter emphasizes in his defense before the 
"rulers" in these words : "And in none other is their 
salvation : for neither is there any other name under 
heaven, that is given among men, wherein we must be 
saved." (Acts 4:12.) In Christ denotes both state and 
relationship — not degrees in moral quality. There are de- 
grees in moral quality — good, better, best, or bad, worse, 
worst; but not so in relationship. A man is either in 
Christ or he is out of Christ — either in the family of the 
redeemed or not in it. In Christ in the body, in the 
"kingdom," in the "house," in the "temple," in the 



UNITY 25 

"church," etc., declare the same state and relationship. 
In Christ a man is a new creature, the old things have 
passed away; behold they are become new. (2 Cor. 5: 
17.) In Christ we have "redemption through his blood, 
the forgiveness of our sins." (Col. 1:13, 14.) We can 
not, by our moral goodness, reach heaven, nor can we 
remit one sin. And it is our sins that separate us from 
our God. 

The spirit of promise by which we are sealed is in 
Christ. (Eph. 1 :13, 14.) And "in Christ Jesus we are 
created for good works which God before prepared that 
we should walk in them." (Eph. 2:10.) And we are 
blessed with all spiritual blessings in Christ. (Eph. 1 :3.) 

And above all, especially to the travel-worn pilgrim, 
this divine assurance comes to the soul laden with ex- 
ceeding joy: "Blessed are the dead which die in the 
Lord from henceforth, yea, saith the Spirit, that they 
may rest from their labors ; for their works follow with 
them." (Rev. 14:13.) 

These scriptures settle forever in the mind of the 
informed the certainty that pardon of sins, divine aid in 
the work of the Lord, every spiritual blessing, the great 
and precious promises revealed by the Holy Spirit, peace 
in life and joy in death, are in Christ — in the house of 
the Lord, the "body of Christ," the "temple of God," 
the "church of the living God," the "one body" — the 
ecclesia — the called-out, called from sin into the holy 
and divine service of God. 

These are the "children," the "sons and daughters of 
the Lord Almighty," and these, I repeat, and none others, 
whom as a "royal priesthood," a "holy nature," a "people 
for God's own possession" (1 Pet. 2:9), of whom heaven 
makes the demand to "keep the unity of the spirit in 
the bond of peace." And it is to these, and these alone, 
that the apostle submits the seven elements of divine 
unity. "There is one body, and one spirit; even as also 
ye were called in one hope of your calling: one Lord, 
one faith, one baptism, one God and Father of all, who 



26 our savior's prayer for unity 

is over all, and through all, and in all." (Eph. 4:4-6.) 

Jesus, in his memorable prayer, offered these peti- 
tions : (1) For himself, that God, whom he had glorified 
on the earth, would now glorify him with God's self, 
with the glory which he had with the Father before the 
world was; (2) for the apostles that the Father had 
given him, he prayed thus : "Holy Father, keep them in 
thy name which thou hast given me, that they may be 
one, even as we are." (3) for these, also, "that believe 
on me through their" — the apostles' — word "that they 
may all be one, even as thou art, Father, in me and I 
in thee, that they also may be one in us : that the world 
may believe that thou didst send me." 

Jesus rejoices in the unity existing between his Father 
and himself, and prays that his believing children shall 
enjoy like unity — unity in will and purpose. It is in 
harmony with this prayer that the Father inspires Paul 
to thus admonish the saints : "Now I beseech you, breth- 
ren, through the name of our Lord Jesus Christ, that ye 
all speak the same thing, and that there be no divisions 
among you: but that ye be perfected together in the 
same mind and the same judgment." (1 Cor. 1:10.) 
And this also: "If there is therefore any comfort in 
Christ, if any consolation of love, if any fellowship of 
the spirit, if any tender mercies and compassions, fulfill 
ye my joy that ye be of the same mind, having the same 
love, being of one accord, of one mind: doing nothing 
through faction, or through vain-glory, but in lowliness 
of mind, each counting the other better than himself : 
not looking each of you to his own things, but each of 
you also to the things of others." (Phil. 2:1-5.) 

These two admonitions alone, if heeded, will keep 
peace within the borders of Zion. But "evil men shall 
arise." Yes, but none are prepared as are these, thus 
united, to "reject them." 

In any event, the Lord's will is the Lord's will. This 
prayer of Jesus is not yet answered, but it will be an- 
swered. Upon this depends God's victory over Satan 



UNITY 27 

and sin. And "He must reign until He hath put all 
enemies under His feet." (1 Cor. 15:25.) 



UNITY. 

By S. R. Cassius. 

"I pray for them: I pray not for the world, but for 
them thou hast given me; for they are mine." (John 
17:9.) 

Unity can not be effected by two or more persons 
or things unless there is a perfect and complete agree- 
ment in manners, habits, thoughts, conversation, mind 
and opinion ; if it is people, all the above principles must 
form one complete whole ; or if it is anything else, the 
parts must join so as to make one complete whole, or 
else the thing, or machine, is not only incomplete, but it 
will not work. 

"I pray for them/' For who is it Jesus is praying? 
Not for the world. Why? Because the world was op- 
posed to him and his teaching, and w T hile he was living 
in the world, he was not of the world, and the world 
hated him ; but Jesus loved the world, even as God loved 
the world. (John 3:16.) 

Jesus also loved God ; therefore, there being a perfect 
union between Christ and God, we find Jesus ready and 
willing to do the will of God, regardless of what the con- 
sequences might be to himself, for, "Lo, saith the scrip- 
ture, I come in the volume of the book as it is written 
of me to do thy will, O God." (Heb. 10:7; Psa. 40:7.) 
Jesus himself said, "I can do nothing myself," and then 
he, in the fifth chapter of John, shows why the works 
that he does and the words that he speaks are not his 
works or words, but that it is God who does the work 
and that it is the word of God that he speaks. There 
was a perfect union between Christ and God; so great 
was that union that one was inseparable from the other, 
for Christ and God were one; they were complete in 
each other. 



UNITY 29 

i4 I pray not for the world. " God knew that the 
world could not be saved by prayer, and Christ, being 
the express image of God, knew that God knew it; and 
as Jesus was not seeking his own glory, but that God 
should be glorified in him, he did that which he knew his 
Father would be well pleased with. Jesus knew that, 
as far as prayer was concerned, God would hear only 
the prayer of faith, and that the only way to create faith 
in the world that would be unto salvation was to con- 
vince the world that God was not a man, but that God was 
a spirit, and that because God was not a "man," he must 
not be approached as a man. God, being a spirit, could 
only be approached in the spirit; not the kind of spirit 
that Jesus came into the world to condemn, which was a 
spirit of falsehood, murder, whoredom, and all manner 
of filthy communications that are the outgrowth of the 
spirit of the devil, which had marred the image of God 
in man's being, thereby bringing in sin and death upon 
the children of men, thus causing this earth, which God 
had made a place of life, peace and joy, to be a place of 
death, confusion and misery. 

They that worship God must worship him in spirit 
and in truth. Why? Because we know that God heareth 
not sinners ; but if any man be a worshiper of God and 
doeth his will, him he heareth. (John 9:31.) Jesus 
prayed only to his Father for those whom the Father 
had given him out of the world, and the reason he gave 
for making this request of the Father was that he had 
taught them the same things that God had taught him; 
and so perfectly had he taught his disciples what the per- 
fect will of God was, and so earnestly did they believe 
what Christ had taught them, that Jesus was not only 
ready, but he did pray that God, his Father, would make 
his disciples one in God, even as Christ and God were 
one in each other. 

Ought we to pray for the world to be saved? I an- 
swer, No. Why? Because it is not consistent with the 
gospel plan of salvation. At no time and in no place in 



30 our savior's prayer for unity 

God's word has any part of the world ever been granted 
eternal life because someone prayed for it. God has 
promised salvation to such only as believed in him, and 
he made the faith of the individual not dependent on 
prayer, but upon hearing, believing and obeying what 
was taught to them by the preacher or teacher. The 
world in the days of Jesus could not believe in God with- 
out believing first in Jesus, because it was the works that 
Jesus was doing that was to convince them that no man 
could do the miracles that Jesus did, except that God was 
with him ; in other words, except there was a perfect 
union between Christ and God, God would not and could 
not be with him. Because Christ did not pray for the 
world, neither do we find that the apostles prayed for 
the world. I am sure it is not right for us, as God's 
children, to ask our Father to do a thing that Christ, our 
example, and the apostles, that gave us the doctrine by 
which we became a complete body in God through Christ 
Jesus, his only begotten Son, would not ask of him. 

I never hear a man praying to God to save the world 
but what I think that he is either ignorant of God's way 
of saving the world, or else he is trying to invent some 
other way that he thinks is a better way than God's, 
except the prayer is for something that we need, or to 
overcome something that is beyond our strength, or is 
offered in thanksgiving for a blessing that none but God 
could bestow. Any other kind of prayer is vain and pre- 
sumptuous and shows that the prayer is out of harmony 
with God's word, and where there is no unity there can 
be no fellowship. What right has a Christian to ask 
God to save the world when God has placed the means 
of salvation in the hands of his servants? If I ask God 
to do what he has told me to do, I admit that I am not 
an obedient servant, and that my confidence in God is 
not perfect, and that I am not one in God through Christ 
Jesus, and, like Simon the sorcerer, I am in the gall of 
bitterness and in the bond of iniquity. It is not that I 
am an enemy of God, but being ignorant of God's 



UNITY 31 

righteousness, I go about to establish my own righteous- 
ness. In this way we do more harm to the cause of 
Christ than if we simply did nothing at all. 

Christ wants all of us to be one in him, as he is one 
in God. He wants us to abide in his word. He did not 
send us into the world to coax the world to do good ; 
he has sent us into the world to convince the world of 
its unrighteousness, and by our righteousness to compel 
the world to glorify our Father who is in heaven. It 
should not make any difference to us whether the world 
believes us or not. Our duty is to go and preach the 
gospel and baptize those who believe, and in so doing 
we will condemn the world and become heirs of righteous- 
ness, which is by faith, and as Enoch walked with God 
by faith, so shall we not only walk with him, but we 
shall be like him, for we shall see him as he is. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By J. A. Craighead. 

Only a few hours before Jesus died for the sins of 
the world, he prayed fervently for the unity, peace and 
harmony of his people. This prayer is recorded in the 
seventeenth chapter of St. John. 

I know of no more pathetic pleading in all the sacred 
writings than this prayer. I know of no theme that could 
engage the mind of Christian people today that is more 
important than the unity of God's people. He prayed 
the Father to keep them through his own name, that they 
might be one as he and his Father were one. The prayer 
includes us because he says : "Neither pray I for these 
alone, but for them also which shall believe on me 
through their word." 

This prayer is not for those only who were with him 
then, but for all those who might believe on him and 
become his people through all coming time. He gives 
us his reason for asking that his people may be one. 
He says : "That the world may know that thou hast 
sent me, and hast loved them, as thou hast loved me." 
(Verses 21 to 23.) 

Unity among the children of God is as good preach- 
ing as can be done to get the world to believe in Christ, 
and to realize the love of God and Christ for the human 
family. When people comprehend the love that God has 
for them, it causes them to love him, and God promises 
to save people in Christ, by faith which works by love. 
"We love him because he first loved us." (1 John 4:19.) 

If we are true Christians, and love God, we love the 
brethren also. (1 John 4:21.) 

When we love the brethren, we will strive to live in 
union and harmony with them. When we love the chil- 
dren of God, we are willing to sacrifice our opinions and 



our savior's prayer for unity 33 

personal preferences for their happiness and to be in 
union and peace with them. Christ prays for us to be 
one as he and his Father are one. 

They were not one in person, but they were one in 
mind, design and purpose. This prayer is that we may be 
one in the same way. Indeed, I believe all true Chris- 
tians are one at heart in desire and purpose. If we are 
true Christians, we have the mind of Christ. (1 Cor. 
2:16.) To have the mind of Christ is to have that spirit, 
purpose and design which was announced by the heavenly 
host at the birth of the Babe of Bethlehem, singing 
"Glory to God in the Highest, and on Earth Peace, 
Good-will Toward Men." True Christians are always 
humble; so humble that they always prefer the will of 
God to be done in preference to their own. 

It is God's will that his people be happy in this life, 
and there is only one way to be happy here, and that is 
by living the Christian life, and being in peace, union 
and harmony with the brethren. David says, "Behold, 
how good and how pleasant it is for brethren to dwell 
together in unity." (Ps. 133:1.) True Christians will 
always dwell together in unity, because James says: 
"Where envying and strife is, there is confusion and 
every evil work." (Jas. 3:16.) 

There is no happiness, no pleasure, in strife and con- 
fusion. Paul says : "I, therefore, the prisoner of the 
Lord, beseech you that ye walk worthy of the vocation 
(calling), wherewith ye are called, with all lowliness and 
meekness, with long suffering, forbearing one another in 
love ; endeavoring to keep the unity of the spirit in the 
bond of peace." (Eph. 4:1-3.) When we walk with all 
lowliness and meekness, with long suffering, forbearing 
one another in love, striving together for the faith of 
the gospel, contending earnestly for the faith which was 
once delivered to the saints, we will always be ready to 
yield when no principle, but only our opinion, or per- 
sonal preference, is involved. 

Always courteous and kind, but steadfast and inv* 



34 our savior's prayer for unity 

movable when and where truth, divine or sacred prin- 
ciples are involved. It is a privilege we have, pure and 
precious, of waiving and surrendering our fancies, fads, 
opinions and personal preferences in the interest of peace. 
True Christians always do that. I believe the simplest 
principles of true politeness, as well as God's eternal 
truth, demand that we do this. Jesus says : ''Blessed are 
the peace-makers : for they shall be called the children of 
God." 

If we have the spirit of Christ, we are willing even 
to sacrifice temporal interests for the sake of peace. 
Abraham, the father of the faithful, gives us a fine 
example of making a sacrifice for the sake of peace. 
When he and Lot came up into the land of Canaan, 
which by divine promise belonged to him, it is said that 
there was a strife between the herdmen of Abraham's 
cattle and the herdmen of Lot's cattle. The land was 
not able to support the cattle of both of them. "And 
Abraham said unto Lot, 'Let there be no strife, I pray 
thee, between me and thee, and between my herdmen 
and thy herdmen, for we be brethren. Is not the whole 
land before thee? Separate thyself, I pray thee, from 
me. If thou wilt take the left hand, then I will go to the 
right; or if thou depart to the right hand, then I will 
go to the left." (Gen. 13:8-12.) Lot chose the best of 
the country. Abraham was satisfied with the rough and 
refuse. So far as earthly possessions and personal 
preferences were concerned, Abraham's desire was peace 
at any price, rather than strife among brethren. The 
same lovely, self-sacrificing spirit is set forth by the peer- 
less apostle Paul, when he says : "Wherefore if meat 
make my brother to offend, I will eat no flesh while the 
world standeth, lest I make my brother to offend." 
(1 Cor. 8:13.) The same self-denying spirit is mani- 
fested by all true Christians because it is the spirit of 
Christ, and "if any man have not the spirit of Christ he 
is none of his." (Rom. 8:9.) 

Paul also teaches us that we should all speak the 



our savior's prayer for unity 35 

same thing and that we be perfectly joined together in 
the same mind and the same judgment. We can all speak 
the same thing by speaking what is revealed in the Bible 
and no more. When we teach and practice that which is 
taught in the Bible, then we are teaching and practicing 
essentials only, and that will always tend to union and 
harmony. But when we begin to teach and practice 
things on which the Bible is silent, we are then teaching 
and practicing things that are not essential to the welfare 
of humanity, and it will certainly produce discord, be- 
cause all will never agree on things for which there is no 
standard. 

When w r e begin to sow discord among the brethren, 
we cease to be followers of "the Babe of Bethlehem" 
and become "an abomination to God." Then let us be 
careful while passing through this world ; let us do all 
the eood we can to the suffering, sighing sons and 
daughters of men while we live. If there be anything 
we can do or say that will help our fellowman, and 
promote peace and unity, let us do it .now. Let us not 
neglect nor defer it, for we shall not pass this way again. 
Let us strive to live in peace and unity with the brethren 
that our Savior's prayer may be fully answered. Let us 
remember that : "As we've sown, so shall we reap, when 
the harvest time appears, whether it be joy or gladness, 
weal or woe." 



THE LORD'S PRAYER FOR UNITY. 
By J. H. Curry. 

No one can read the New Testament without ad- 
miring the unselfish life of Christ. He never did his 
own will, but in humility and love did his Father's will. 
He even rebuked a young man for calling him good. He 
knew the proneness of man to exalt himself, and de- 
clares that, "Whosoever exalteth himself shall be abased. " 
Again he says, "Call no man your father upon the earth." 
And again he says, "Neither be ye called masters : for 
one is your Master, even Christ . . . and all ye are 
brethren/' (Matt. 23:9, 10.) The above shows that 
there was to be no seeking of power and preference 
among the disciples, but that all were "brethren" and 
Christ was their only master. The most beautiful prayer 
in John 17 sets forth this idea of unity in all of its 
strength. To this I now invite the reader's attention. 
Having taught his apostles for more than three years, 
the time was at hand for him to be offered for the sins 
of the world, and he pours out his soul to God in prayer. 
He has great anxiety for the apostles, and prays for their 
unity that "they may be one, as we are." (Verse 11.) 

This unity of the apostles is predicated on the fact 
that Jesus had given them God's words and they had re- 
ceived them. (Verse 8.) Jesus received those words 
from God, the fountain of all truth. He says : "My 
Father gave me a commandment, what I should say, 
and what I should speak." (Chapter 12:49.) As Jesus 
came down from heaven to do God's will, not his own, 
the unity of purpose between the Father and the Son 
is manifest. 

The love of God for his creatures was so deep that 
he gave his Son as a sin-offeirng to show the depth of 
that love, that all men might be induced to lay down the 



THE LORD'S PRAYER FOR UNITY 37 

arm of rebellion against Jehovah. The supreme thought 
of God was to unify Adam's posterity in one body by 
the cross. Jesus vied with the Father in this glorious 
undertaking and prepared the apostles by careful train- 
ing to go forth to the nations and invite them to come 
back to the Father and be united to him in the name of 
Jesus Christ. 

The unity of the apostles is laid deep in the fact that 
they were all taught by the same Teacher. Hence, he 
could consistently pray for unity among them. Having 
declared the unity of Father and Son, and having prayed 
for the unity of the apostles, he then turned his mind 
to mankind in a most impressive strain. ''Neither pray 
I for these (apostles) alone, but for them also who shall 
believe on me through their word: that they all may be 
one, as thou, Father, art in me, and I in thee, that they 
also may be one in us : that the world may believe that 
thou hast sent me." (Verses 20 and 21.) 

Now, dear reader, let us think together: Would it 
not be folly to say that Jesus prayed for an impossi- 
bility? Surely he did not. Why pray for an impossi- 
bility ? Granting this prayer to be in harmony with God, 
we can then appreciate the crowning result of unity, 
"that the world may believe." One of the chief hin- 
drances to the success of the gospel is the divided con- 
dition of the people religiously. Human opinion is so 
rife today that the gospel has but little effect on many. 
They are blinded by "smart men." 

The proposition that Jesus Christ is the Son of God 
is the most vital proposition ever uttered, and its truth- 
fulness rests upon the most comprehensive and perfect 
chain of evidence ever adduced since time began. And 
the men who were to demonstrate this proposition to 
the nations were the best qualified men the world has 
ever possessed. They heard and accepted the message 
Jesus delivered them. They saw the wonderful works 
wrought by him to prove his divinity. And not only this, 
but they saw the Spirit descend upon him at his baptism 



38 our savior's prayer for unity 

and heard the voice of God in heaven proclaim his ton- 
ship by saying, 'This is my beloved Son in whom I am 
well pleased." (Matt. 3:17.) They saw his agony in 
the garden, witnessed the mock trial, and his cruel death 
on Calvary. They ate w r ith him, drank with him, and 
handled him after his resurrection. They listened to his 
forty days' instruction, then saw him go into heaven 
with angelic assurance that he is the Christ, and that 
he will one day return in like manner as they saw 7 him 
go into heaven. (Acts 1:3, 11.) 

The Christ who prayed so earnestly for the unity 
of the apostles and all who should believe on him through 
their word, did all he could to produce the desired re- 
sult. Yet after all they had seen and heard, they were 
not to be intrusted with the life-giving message unaided. 
They were men, fallible men, untrained in language and 
scholastic lore ; and the Lord, knowing what they had to 
meet, ordered them to go to Jerusalem to wait for a 
baptism of the Holy Spirit, that he might bring to their 
remembrance all Jesus had taught them, and guide them 
unto all truth. Being now filled with the Holy Spirit, 
they were able to go into all the w r orld and preach the 
gospel to every creature, in all the languages of earth. 

Words of encouragement are of great value in times 
of trials and persecutions. Jesus gave the apostles much 
consolation in the following: "I will give you a mouth 
and wisdom which all your adversaries will not be able 
to gainsay nor resist"; (2) in the regeneration, when the 
Son of man shall sit upon the throne of his glory, ye shall 
also sit upon twelve thrones, judging the twelve tribes 
of Israel; (3) in my Father's house are many mansions; 
if it were not so, I would have told you. I go to prepare 
a place for you. And if I go and prepare a place for 
you, I will come again and receive you unto myself, that 
where I am, there may ye be also (John 14:6, 7) ; (4) 
"And, lo, I am with you alway, even unto the end of the 
world." (Matt. 28:20.) 

After the fall of Judas, and another had to take his 



THE LORD'S PRAYER FOR UNITY 39 

place to make the twelve foundations, Matthias must 
have the same qualiticaions as the others. Hence, a man 
who had accompanied Christ all the way from his bap- 
tism to his ascension must be chosen. Matthias was bap- 
tized in the Holy Spirit, and had the same sign — the 
tongue as of fire, as the others. In the selecting of Saul 
to become the Gentile apostle, w T e would naturally expect 
a like equipment or unity could not be maintained. Let 
us hear Paul himself: (1) "Now we (apostles) have 
received, not the spirit of the world, but the spirit which 
is of God, that we might know the things that are freely 
given to us of God. Which things we also speak, not in 
the words which man's wisdom teacheth, but which the 
Holy Spirit teacheth." (1 Cor. 2:11, 12.) (2) "But 
though we (apostles), or an angel from heaven, preach 
any other gospel unto you than that which we have 
preached unto you, let him be accursed. ... If any 
man preach any other gospel unto you than that ye have 
received, let him be accursed." (Gal. 1 :8, 9.) Is it not 
manifest that unity must maintain when no man dare 
preach any other gospel, no, not even an angel from 
heaven? (3) For do I now persuade men or God? or 
do I seek to please men? For if I yet pleased men, I 
should not be the servant of Christ. (Verse 10.) 

Man is not to be favored by preachers in fulfilling the 
Lord's prayer for unity. (4) "But I certify you, breth- 
ren, that the gospel which was preached of me is not 
after man. For I received it not of man, neither was I 
taught it, but by the revelation of Jesus Christ." (Verses 
11 and 12.) Many more statements might be given to 
show the idea of unity among the apostles, and hence 
their opposition to divisions. A faithful servant will 
always contend for his master. And the apostles were 
no exception to the rule. When the church at Corinth 
became divided over preachers, Paul honors his Master 
by saying: "Now I beseech you, brethren, by the name 
of our Lord Jesus Christ, that ye all speak the same 
thing, and that there be no divisions among you ; but 



40 OUR savior's prayer for unity 

that yc be perfectly joined together in the same mind 
and in the same judgment." (1:13.) Notice carefully 
that he makes this demand in the name of Christ, and not 
of his own will. In Chapter 2:1, 2, he reminds them that 
when he preached at Corinth he delivered unto them the 
testimony of God, with a determination not to know 
anything except "Christ and him crucified. " He closes 
the chapter by saying, "For we (apostles) have the mind 
of Christ." What loyalty to Jesus, the King ! They had 
Christ's message and preached it to the exclusion of 
human opinions. To the church at Rome, he says : "Now 
the God of patience and consolation grant you to be like- 
minded, one toward another, according to Christ Jesus, 
that ye may with one mind and one mouth glorify God, 
even the Father of our Lord Jesus Christ." (15:5, 6.) 

We will now listen to Peter's testimony : (1) "Finally 
be ye all of one mind, having compassion one of another, 
love as brethren, be pitiful, be courteous." (3:8.) (2) 
"If any man speak, let him speak as the oracles of God." 
(1 Pet. 4:11.) 

Unity of mind insures unity of teaching, and unity 
of teaching unites the people, and this fulfills the Lord's 
prayer for unity. Oh, if all preachers would "speak as 
the oracles of God," and were satisfied with the Lord's 
way, what a sweet savor it would add to the Lord's 
prayer in the eyes of the world. If all would endeavor to 
keep the unity of the spirit in "the bond of peace" (Eph. 
4:3), and study to show themselves approved unto God, 
and not unto men ; if they would "let the word of Christ 
dwell in them richly in all wisdom 3 ' (Col. 3:16), remem- 
bering that the wisdom of this world is foolishness with 
God, what a happy change would come over this sin- 
cursed world, and many who stand dazed at human 
wisdom would see the fog lift and the radiant sunlight 
of the glorious gospel would shine unto them. 

What the world needs to hear is this love message 
from home, calling the benighted millions out of the 
bondage of Satan into the liberty of the sons of 



THE LORD'S PRAYER FOR UNITY 41 

God. This love message is the one gospel that cre- 
ates the "one faith." This "one faith/' working by 
love (Gal. 5:6), brings "peace on earth and good-will 
among men," and thus the angels sang in the night in 
which the Christ was born. How significant was this 
angelic refrain. This glorious gospel message is for all, 
with no respect of persons. Oh, that all would appreciate 
the proffered mercy, and, giving up all for Christ, would 
come unto him and make an unconditional surrender to 
his requirements ! Thus becoming "united with him in 
the likeness of his death" (Rom. 6:4), all may, by a 
loving, faithful service, have a part in the first resurrec- 
tion and enjoy a glorious immortality in that precious 
inheritance "reserved in heaven" for the faithful. Let 
us all take it to heart to do our part in calling the world 
to unity, and thus honor the prayer of our dear Savior, 
who so earnestly prayed for our unity here that we might 
enjoy him forever in heaven's bright home. 



OUR SAVIORS PRAYER FOR UNITY. 
By W. H. Devore. 

The question has been asked time and time again, 
"Has the Savior's prayer been answered?" Most as- 
suredly it has. 

There has not been a year, no, not a day, during all 
the days and years which have come and gone since the 
Father glorified his Son by placing him upon the media- 
torial throne and crowning him Lord of all, but what 
could be found, here and there, now and then, disciples 
of the one Lord, whose teaching and life filled the meas- 
ure of the Savior's prayer. Such lived in the beginning 
of the reign of Christ ; such live now in union and unity 
with God. But if all who professed to believe on Christ 
through the word of his chosen twelve had lived as the 
Savior prayed that they should live — if all had kept the 
unity of the spirit in the bond of peace (Eph. 4:3) — 
this would have been heaven's crowning argument, and 
proof so convincing in its effect that long since the world 
would have believed that God sent his Son into the world 
to save the world, seeing that the Savior prayed for his 
people to be one "as thou, Father, art in me and I in thee, 
that they also may be one in us ; that the world may be- 
lieve that thou has sent me." (John 17:21.) Right at 
the point where one or more of his disciples, either in 
teaching or practice, not in harmony with the teaching of 
Christ, that the big eye of the world discovered. It was 
then the world began to doubt that God sent his Son, 
and his Son was not all he claimed to be, and as divisions 
multiplied, the world sank lower and lower in the hope- 
less pit of unbelief, because heaven's best and most con- 
vincing proof of the divine mission of Christ into the 
world — the unity of God's people — had been destroyed 
by ungodly division and strife among God's people, and 



our savior's prayer for unity 43 

that, too, over things Christ never prayed for his dis- 
ciples to believe, or the world either. "Neither pray I 
for these alone (his apostles), but for them also which 
shall believe on me through their word ; that they all 
may be one . . . even as we are one/' (John 17: 
21, 22.) Therefore, all the Savior prayed for in order 
that his people may be one, which things were to be be- 
lieved and obeyed as acts of faith, were to be found, 
and are found, and found only in the express will of 
God; all of which has been made known, and are to be 
found in the teaching of the inspired apostles of Christ. 

Seeing that the Savior prayed for his people to be 
one. a oneness with both the Father and the Son is im- 
perative. In what sense did the Savior pray for his people 
to be one? 

It is unmistakably true that the basis of Christian 
unity (and this is the oneness Christ prayed for) is the 
expressed will of God, understood and rightly applied 
by those whom the Savior prayed for. To be in oneness 
with God — to be one "as thou, Father, and I are one," 
is to be one with God in thought, one with Christ in 
mind ; His people to be one in doctrine and practice; one 
with the Holy Spirit by keeping the unity of the Spirit 
in the bond of peace. (Eph. 4:2-8.) 

Therefore, the visible result of the unity the Savior 
prayed for is that all his people speak the same things ; 
all walk in the same steps ; all be of the same mind one 
toward another; all strive together for the faith of the 
gospel ; all of one heart and one soul ; all continuing 
steadfastly in the apostles' teaching, in fellowship, in 
breaking of bread and in prayer; all speak as the oracles 
of God ; all walk by the same rule ; all of one mind, 
having compassion one of another; love as brethren, 
be pitiful, be courteous. The Savior not only prayed 
for unity, but showed how union with God could be pos- 
sible, and how it could be fed and fostered and main- 
tained. "Father, I have given unto them thy word." 

Thus we see the Son of God prayed for his people 



44 OUR savior's prayer for unity 

to be one in creed, one in discipline — "1 have given 
unto them thy word/' One divine system of faith, one 
government for all, in all and over all. Is it possible that 
Christ became the author and perfecter of a law that, 
when obeyed, would introduce souls into a spiritual one- 
ness with God, and then would give them a discipline 
each one could interpret to suit himself and thus divide 
themselves off into separate organizations under different 
names and creeds, and live in oneness with God? No, a 
thousand times no ! But God, the Father, did give the units 
of the faith and revealed the fact that, if believed and 
obeyed, they would not only bring men and women into 
spiritual oneness with God, but would make absolutely 
sure the perpetuity of the oneness the Savior prayed for. 
God is the author of the marriage tie, and said to 
the husband and wife, "You are one" ; and then, after 
making them one in the marriage relationship, did he 
give them a religious system which, if obeyed, would 
divide them religiously, and have each one spend time 
and strength in the church of his or her choice, and while 
thus divided, each one working to tear down what the 
other builds up? Are they one? Is this the oneness 
the Savior prayed for? No, a thousand times, no. Does 
God add to and build up one church, and the Son of God 
another church different in name, creed and discipline? 
Has the divine Father one rule for his people to live 
and work by, and his Son a different rule of faith and 
practice? No, a thousand times, no. The Son of God 
said, "My Father and I are one" — one in material crea- 
tion, one in spiritual creation, one in upholding the 
laws looking to the development of both. The Savior 
said, "I came to do the will of him that sent me." It is 
thus in works he and his Father are one. No two men 
or women who differ in thought, word or deed, in things 
which go to make up New Testament Christianity, one 
or the other, and probably both, are wrong. Such are 
not keeping the unity of the Spirit in the bond of peace; 
therefore, are not in union with God. 



our savior's prayer for unity 45 

The Savior prayed for his people to be one in name: 
"Father, keep them in thy name" ; so he prayed that his 
people might be one "as thou, Father, and I are one." 
He prayed his Father to keep them "one in thy name" ; 
the name in which there is salvation, and in it and it only, 
the name of Christ. There can't be oneness with God 
unless all God's people do, both in word and deed, is 
done in the name of Christ, and that, too, to the glory 
of God, the Father. We, as his people, are to "glorify 
God in this name" — in the name of Christ. This is the 
seal God places or stamps upon every soul born into the 
family of God. All those the Savior prayed for have 
been baptized in and into the name of Christ. In this 
name every gospel sermon is preached ; every prayer ac- 
ceptable to God is made or offered in the name of Christ. 
Those in the divine family walk in the name of Christ, 
they worship God in this name, they transact all the 
Father's business in the name of Christ. They give their 
money to support the claims of the gospel in the name 
of Christ; they meet around the table of the Lord each 
first day of the week, in the name of Christ, to eat and 
drink of the bread and wine in memory of him who 
"prayed that his people may be one." 

Divisive names were introduced by those who trample 
under their feet the spirit and sense of the Savior's 
prayer. To live in unison with God, God's people must 
be one in name. "Father, keep them in thy name." 

The Savior prayed for his people to be one in rela- 
tionship. "I pray that they all may be one, as thou, 
Father, and I are one." This relationship is the relation- 
ship existing between Father and Son ; a divine, spiritual 
union. All of those the Savior prayed for were born of 
God — born of water and the Spirit; all in the kingdom 
of God's dear Son ; all partakers of the divine nature of 
God; all having equal access to all the privileges and 
immunities of the one church — the one body — which is 
God's habitation through the Spirit, in which and through 
which the life of God flows through Christ, to and 



46 our savior's prayer for unity 

through every obedient member. Through the one body, 
and through God's commandments, ordinances and prom- 
ises flows the cleansing blood of Christ. "Having fellow- 
ship one with another the blood of Christ cleanses us 
from all sin." In the one body we have fellowship with 
God, with Christ, and the Holy Spirit, all his holy 
apostles, with all the saints on earth and in heaven. 
This is the oneness the Savior prayed for. Christ is the 
life of every member in the one body who keeps his holy 
commandments and ordinances. "When Christ, who is 
our life, shall appear, then shall we appear with him in 
glory." 

Christ prayed for a visible, organic oneness; a one- 
ness the world could see. Not an invisible oneness only, 
but a unity in heart and soul with God, which makes 
itself manifest in word and deed by those who are obe- 
dient to Christ in all things. This is the oneness the 
Savior prayed for ; a oneness the world could see and 
be convinced that God sent his Son into the world that 
the world, through him, might be saved. The world 
then could say, "Behold, how these people love one an- 
other; they have been with Christ and learned of him. ,, 
To be in union with God we must love the Savior of 
men, we must walk with him by faith, and, hand in hand, 
heart to heart, move forward in his footsteps, carrying 
the message of Christ to a world lost in sin and igno- 
rance, and keep in one solid compact that unity the world 
can see ; the oneness the Son of God prayed for when 
he lifted up his tempest-tossed soul to God. right under 
the shadow of Calvary's cross. In tears and sweat and 
blood he prayed that his people might be one, while his 
head bowed low with the weight of a lost world upon 
his soul. Lower still he bows his head till it touches the 
green sod near the side of Kedron's rippling brook; 
and, while death rippled in the brook, and the wind 
moaned and sobbed and whispered low among the moun- 
tain trees, lower and lower still he bows, until his body 
lies prostrate on the sod, moistened with the bitter tears 



our savior's prayer for unity 47 

wrung from the big, loving heart of the world's Re- 
deemer. 

"Father, I pray that all who believe on me through 
their word may be one, as thou, Father, and I are one." 

Dear Lord, keep me in thy name. 



THE UNION OF GOD'S PEOPLE— JOHN 17. 
By Tice Elkins. 

I feel honored that I was thought worthy of assisting 
in the compilation of a book treating upon so all-impor- 
tant a theme as Christian union. And since Brother 
Rowe has invited me to submit my views of this subject 
for the good of the cause of Christ and humanity, I, in 
humility and reverence, offer the following lines con- 
cerning the seventeenth chapter of John. 

This is the prayer of the Savior on the night in 
which he was betrayed into the hands of sinful men. 
This prayer for the unity of his people in all the history 
of the world we dare not lightly esteem. That it was his 
intention that all his followers in all the succeeding ages 
be perfectly joined together, united, and that the same 
intention was founded upon a perfectly good and suffi- 
cient reason, is clearly taught in the words of the Savior 
himself : "That they all may be one; as thou, Father, art 
in me, and I in thee, that they also may be one in us : 
that the world may believe that thou hast sent me." 
That is the reason for his desire. And to anyone today 
who will open his eyes and honestly view the condition 
of Christendom, it is plain that the world does not believe, 
and infidelity laughs at the claims of Christianity be- 
cause there is no union among those who profess to be- 
lieve. 

I believe there would be union, more union today, if 
the people could find a basis for it, but they have been 
misled and blinded so long they can not sec the founda- 
tion for unity laid in the blood and tears and groans of 
the man of Galilee. 

Now, that foundation is what I must speak of, and 
that, basis I shall show. I will outline a few of the 
greatest denominations, the product of division, in the 



THE UNION OF GOD'S PEOPLE 49 

kindliest manner I can, and show you what is necessary 
in order for them to unite, assuring you that whatever 
will unite a few will unite all. 

We will reduce each of these sects to its prime fac- 
tors and take out from all these factors the things that 
are not common to them all, and upon which all can not 
agree, and thus find a basis upon which we all can agree 
and work together in perfect harmony. 

First, the Episcopal church — they call themselves 
Episcopalians ; then Christians — they believe in the in- 
spiration of the Bible; have thirty-nine articles of faith; 
require faith in the Son of God; require baptism for 
church membership ; baptize by pouring, sprinkling or 
immersion ; believe in the holy communion, require their 
members to iive holy lives. These are the great or prime 
factors in the Episcopal church. 

Now, we will take the Methodist church. They call 
themselves Methodists ; second, Christians ; third, they be- 
lieve in the inspiration of the Bible ; fourth, have twenty- 
five articles of faith; fifth, require faith in Christ; sixth, 
require baptism for church membership; seventh, bap- 
tize by pouring, sprinkling and immersion ; believe in the 
holy communion ; require their members to live holy 
lives. These are the prime factors of the great Metho- 
dist church. Third, take the Presbyterian church. They 
call themselves Presbyterians, then Christians, believe 
in the inspiration of the Bible, have the Westminster con- 
fession of faith, teach faith in Jesus Christ as God's Son, 
teach baptism for church membership, baptize by pour- 
ing, sprinkling and immersion, believe in the holy com- 
munion, require their members to live holy lives. These 
are the prime factors of the great Presbyterian church. 

We will now call attention to the Baptist church. 
They call themselves Baptists, also Christians, believe in 
the inspiration of the Bible ; they accept the Philadelphia 
confession of faith, or Pendleton's manual, teach faith 
in Jesus Christ, require baptism for church membership, 
teach that baptism can only be performed by immersion, 



50 our savior's prayer for unity 

believe in the holy communion, and require their mem- 
bers to live holy lives. These are the prime factors of 
the great Baptist church. 

Now, among all these factors, how many, and which 
ones are common to all these religious bodies? How 
many of them can we all agree upon, and how many and 
which ones will we have to sacrifice in order to unite 
and worship God together and alike? Let us examine 
carefully. 

First, we take the name. Is the name Episcopal com- 
mon to all? No. Is it in the Bible? No. Is the name 
Presbyterian common to all, or will all agree to wear 
it? No. Is it in the Bible? No. Is the name Methodist 
common to all? No. Is it in the Bible? No. Is the 
name Baptist common to all? No. Is it in the Bible as 
the name of a church or a religious body? No. Is it 
necessary to be called any one, or all of these names in 
order to be saved, to be a Christian? All answer, no. 
Is it necessary to be known as a Christian? All admit 
it is. Is that name in the Bible? It is. Then we all 
can and do accept the name Christian as a common fac- 
tor, and all can unite upon it. Second, we are all agreed 
upon the inspiration of the Bible. So we put that down 
as a common factor, for it is taught in the Bible. Third, 
we are not agreed upon the thirty-nine articles of faith, 
the twenty-five articles of faith, the Westminster confes- 
sion, the Philadelphia confession, the Pendleton manual ; 
therefore, they are not common factors, and, moreover, 
they are not to be found in the Bible. Next, faith in 
Christ. We are all agreed that this is essential and all 
accept it, and agree upon it; therefore, it is a common 
factor. Is it set forth in the Bible? All admit it is. 
Next we come to the question of baptism. All require 
baptism, upon that all are agreed ; it is a common factor. 
Is it taught in the Bible? All agree that it is. But what 
about sprinkling and pouring as modes of baptism? Will 
all religious bodies accept them? No ; therefore, they are 
not common factors, for all can not agree upon them. 



THE UNION OF GOD'S PEOPLE 51 

But are they set forth in the Bible? They are not. And 
as they are not taught in the Bible, one can not urge 
them upon another. Then we must cancel these because 
they are not common factors. Next we take communion. 
Is it a common factor? Can all agree upon it? Yes. Is 
it set forth in the Bible? All admit it is. Therefore, it 
is a common factor. Next, we notice holiness of the 
Christian life. Do all require it? Is it a common factor? 
Can we all agree that it is essential? We can. Is it 
taught in the Bible? All admit that it is. 

Now, then, let us see what are the common factors 
to all of us. First, the name Christian ; second, the in- 
spiration of the scriptures ; third, faith in Jesus Christ 
as the Son of God ; fourth, obedience to Him in the com- 
mand of baptism; fifth, the observance of the communion 
of His body and blood; and sixth, a consecrated Chris- 
tian, holy life. Now, these are the things upon which 
all these churches can unite, none of them being peculiar 
to any one of them. But do you notice that all of those 
things upon which we disagree are the non-essentials, 
that they are the things believed and practiced by the 
churches which are not to be found in the Bible? Take 
the denominational names. They are not in the Bible. 
The articles of faith, and so on ; all the things we fail to 
agree on are things not to be found in the Bible. 

While the things that are really essential, and are set 
forth in the Bible, all are agreed upon. Now, if each 
religious body will eliminate everything from their creeds 
and practice which is not essential, which is not taught 
in the Bible, we would then be a unit on the things that 
remain. There are many churches today. There ought 
to be but one. Paul said there is "one body" and "one 
spirit," and that is the body of Christ, filled with the 
Spirit of God, and if all professed followers of the 
Lamb today would give up everything that is not plainly 
taught in His glorious gospel, we all would then be 
one, and the world would then believe that God sent Him 
into the world, and nations would walk in the light ef 



52 our savior's prayer for unity 

God, and the claims of the gospel would be accepted 
by the very ones who now scoff and deride it on account 
of the strife and division among the ones who claim to be 
guided by it. 

"I in them, and thou in me, that they may be made 
perfect in ONE ; and that the world may know that thou 
hast sent me, and hast loved them, as thou hast loved me." 
(John 17:23.) 

Dear Father, speed the day when all may be one: 
when all party strife may cease. When all will be willing 
to tumble their old dead mother sect into her grave, 
and then, while the clods fall upon her coffin, sing : "Let 
names and creeds and parties fall, and Jesus Christ be 
all in all/' 

One here, one hereafter, where we "will cast our 
crowns at Tesus' feet and crown him Lord of all." Amen. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By Ben J. Elston. 

In the first place, trying to realize my own place as 
one should, I feel that only the gravest impiety could 
move one to unfavorable criticism of that prayer. Jesus 
knew, and loved and cared as only He could. I think 
we should say that, whatever other objects our Savior 
hoped to accomplish, his two chief aims were to glorify 
God and to save man — if possible, all men — this unworthy 
scribe, thank God, among the rest. And, of course, the 
more universal the salvation of man, the greater the glory 
accruing to God. Conceding Christ's infinite wisdom, 
we must conclude that, in this prayer, will be expressed 
His own incomparable view as to the most infallibly sure 
way to attain the first end, upon the realizing of which 
so clearly depends the other. 

Knowing what we do of our fallen selves, it may ap- 
pear to be the natural thing to have expected that man 
w r ould deepen the dye of his own disgrace by also adding 
this to the long list of things in which men have "re- 
jected for themselves the counsel of God." For, generally 
in practice and often in theory, this advice has been so 
treated. Let the calamitous shadow rest, by man's own 
choice, on the brow of his compassionate, solicitous Mas- 
ter, yet must he have his own foolish and wicked will 
rather than heaven's, and his own fancied glory instead 
of cheerfully and lovingly giving the glory to God. Are 
we not yet saying, "We will not that this man reign over 
us ?" Why do we say, "Lord, Lord, and do not the things 
which He says?" 

Neither theoretically nor practically, so far as my 
understanding carries, will I dispute that the prayer dis- 
played good sense. Can not the world see that its only 
possible hope is in the unity of "all" believers? Will not 



54 our savior's prayer for unity 

ihc future redeem a little of its partly ignorant, but 
always erroneous, past reflection on the Redeemer, by 
bringing itself promptly to the condition for which we 
know he poured out his longing soul to the bosom-rent 
Father in this prayer? 

This is one of the few prayers preserved for us by 
the Father. The Master did much, not little praying. 
Out of His all-night pleadings, volumes might have been 
treasured. They would all have been jewels. There is 
manifestly, then, on divinity's part, unavoidable necessity 
for the prominence given to Christ's passionate, pathetic 
supplication on this theme. Will humanity be admonished 
and burn the obvious reason into its own soul? 

With what mingled emotions one contemplates what 
"might have been/' Our stupid and reckless disregard 
of the wondrous plea breathed into the Father's ear, as 
earth was about to give the last and most bitter dregs of 
its cup of indignities to its most distinguished visitor, is 
the thing fundamental to which must be charged so much 
of the world's woe. Lust could never have been com- 
panion to sanctified desire. Ambition could never have 
crumbled to ruins the hopes and the homes of the weak 
and the pious and the toiling. Appetite would have been 
controlled. Uncontrolled, it has dragged down, in divers 
forms, unimaginable myriads to a degradation, present 
and eternal, which beggars description. In a word, the 
refusing to receive God, which is almost precisely equiva- 
lent to spurning the unity desired by the Savior, has made 
possible every triumph of evil. For the folly furnished 
by human wisdom, on this one vital point, has been the 
food upon which only the vile could flourish. "For where 
jealousy and faction are, there is confusion and every vile 
deed." Meditation of this kind dims the eye with a sad- 
ness inexpressible. 

But afresh the tears come as the enlightened think of 
thwarted good, so mercifully made possible by the sacri- 
fice of him who so prayed. You and I are deprived today 
of an inheritance justly ours. A sinless earth is easily 



OUR savior's prayer for unity 55 

conceivable. And how exhilarating such a conception. 
A dictionary with all terms of criminality expunged ! 
A world with misery only as a memory. We never can 
know how we have wronged our Maker till we have all 
the vision of what "might have been" — of both good and 
evil. I know the world's cup of iniquity is not yet full, 
else God would strike an unmistakable blow ; the wicked 
must yet "flourish as a green bay tree in its native soil," 
but let us rejoice that some feel and see the Father's hand, 
and, while they fear and tremble, yet work and watch 
and wait and pray and trust and expect. 

But tears of joy also come. I'm sure "blessed are they 
that weep now." The heart leaps ! Well may the bod> 
also. Deliverance has not come to us all, but it is com- 
ing. "God is not unrighteous to forget." "He can not 
deny himself." Let us, as his servants, not grow "weary 
in well doing." "In due season we shall reap, if we faint 
not." Jesus prayed not in vain. That prayer will be our 
withering curse, or our everlasting blessing, just as we 
choose. He has said and suffered his part. No more can 
be done by him, or, assuredly it would have been done. 
Will we do our part? Darkness can not dwell where light 
is. Only disobedience, willing if not wilful, can keep us 
from presently enjoying the blessing for which Jesus 
begged. The piteous appeal should be felt directly and 
distinctly by us. "Today, if ye shall hear His voice, har- 
den not your hearts." We do not all see alike, but is it 
certain "we can not all see alike?" We can "all speak 
the same thing" if we so determine. We can be more 
perfectly joined together in the same mind and in the 
same judgment if we conscientiously try. Herein is the 
saying true, "Not failure, but low aim, is crime." 

And now, with no descent from the seriousness that 
should ever characterize the disciple of the Author of 
such a prayer, what, personally, will I do, or yield, or 
quit, for my own necessary but joyful contribution to the 
ends sought ? Will I yield the trifling and insipid in liter- 
ature, present or past, so that I may really heed when 



56 our savior's prayer for unity 

God would speak to me in His word? Will I compel 
myself until my "supplication," like that "of a righteous 
man, availeth much?" Or, until I can read and speak 
"to edification," as "the need may be?" Will I put from 
my life all that I know hinders me or others from the 
fullest and happiest growth in grace? 

Will I ever neglect either a plain duty, or a plain privi- 
lege, when that will set me in a false light before others, or 
tend to weaken even my weakest brother ? May I rightly, 
needlessly waste one moment or one cent that could pos- 
sibly be given to good thought or purpose? Will I be- 
gin or continue any needless habit that permits "my good 
to be evil spoken of," or that can make me less efficient 
as a Christian ? Do not I owe every moment of my time, 
every power of my being, every cent I can rightly com- 
mand, outside of what is confessedly needful for the 
proper earthly care of my body, to Him, who in this very 
prayer would move me to my best? And can there be 
found, or could there be needed, a better avenue, through 
which all my various duties may be performed, than the 
very body — the church — which, by his own blood, he is 
purchasing almost as he prays? 

My own honest, humble efforts must speak my regard 
or disregard for the prayer and its Author. Even to hint 
satisfaction with something less, or other, than the com- 
plete oneness enjoined in this prayer, is to proclaim our 
own wisdom, while impeaching His — to say we walk by 
reason and not by faith. And, as it seems to me, he, 
who would contend for point or place or thing not neces- 
sary to the maintenance of unquestioned scriptural unity, 
and which could possibly hinder even the weakest dis- 
ciple, needs to study the effect of this prayer on him who 
said, "Be ye imitators of me, even as I also am of Christ." 
Paul urged and practiced, at the greatest conceivable 
earthly cost to himself, that for which his Master prayed. 
In harmony with the life he lived, which renders gain- 
saying impossible, Paul testifies: "If meat causeth my 



our savior's prayer for unity 57 

brother to stumble, 1 will eat no flesh forevermore, that 
I cause not my brother to stumble." 

Help us, "good Master," one and all, to hear thy 
pleading as did Paul. 

And may our hearts be moved each day 

To nobly do; not merely say. 



THE SAVIOR'S PRAYER FOR UNITY. 
By H. M. Evans. 

It is not within the scope of this article, nor is it the 
intention of the writer to attempt to exhaust the sub- 
ject under consideration, and yet if all the writers con- 
fine themselves strictly to the Bible as the only standard 
of unity, there will consequently be seen a uniformity 
of teaching, and perhaps of expression, which will indi- 
cate, to some extent at least, that the writers are of the 
"same mind/' "same judgment," and that all are speak- 
ing the "same thing,'' and thus this book may become a 
means towards reaching the end for which its writers 
plead. 

On that memorable night of the betrayal of the Son 
of God into the hands of bloodthirsty and jealous reli- 
gionists, His greatest and last concern was not for a 
grand "confederation of churches" ; it was not for a great 
"union meeting" of "all denominations" ; it was not for 
an amalgamation of Pharisees, Sadducees, Herodians and 
Essenes ; it was not for a union and consolidation of 
Judaism and Christianity, nor for a compromise with 
heathenism in any form. Neither did He pray for an 
improvement in the "interdenominational relationship of 
church membership" (if our reader knows what that is). 
That spontaneous outburst of His great loving heart 
contained no sickly, sentimental, denominational loveism 
for the rebel who trampled beneath his unhallowed feet 
the conditions and principles of Christian unity. 

In that prayer under consideration we observe three 
propositions: (1) Father and Son are one; (2) that all 
believers should be one; (3) that these two units should 
form one grand unit. The first was the model for the 
second, and the third would be the result of the second 
faithfully copying the model. 



THE SAVIOR'S PRAYER FOR UNITY 59 

The great arguments set forth by the Savior for the 

complete unity of His followers were: (1) That the 
world might believe; and (2) that His followers might be 
where He is and behold His glory. This being true, it 
needs no further argument to prove that the salvation 
of the human race and the happiness of His professed 
followers depends upon Christian unity, a unity as com- 
plete as that existing between the Father and the Son, 
and. further, there is no proof that His professed fol- 
lowers shall ever be where He is, or see His glory with- 
out that complete oneness in Christ for which He prayed. 
"I have given them Thy word,'' said Jesus in His 
prayer, and it is the "Word of God" that decides the 
conditions which make this unity in Christ possible. 
Warring sects and parties may go on forever revising 
and modifying their creeds and confessions of faith, 
utterly ignoring the Savior's prayer, and be as far away 
from that unity for which He prayed as they were when 
they began. Until men are willing to throw down de- 
nominational altars, cast to the flames all creeds, confes- 
sions of faith, catechisms and disciplines, and fall at the 
feet of the Son of God, the Savior of men, and accept 
the "Word of God" as their sole rule of faith and prac- 
tice and accept His terms of unity, teeming millions will 
continue to pass into the unseen world without a gleam 
of hope, and they, themselves, as advocates of human 
standards of Christian unity, and who have thereby ig- 
nored the only conditions which make this unity possible, 
will learn that they are not in the class for which Christ 
prayed when He requested that those "whom Thou hast 
given me may be where I am that they may behold my 

glory." 

It is the jealous ambitions of priestcraft and clergy 
to build up denominational partyism, both in home and 
foreign fields, that is hindering the answer to the Sa- 
vior's prayer more than anything else. The declaration of 
the apostle that there is "one body and one spirit . . . 
one hope of your calling: one Lord, one faith, one bap- 



60 our savior's prayer for unity 

tism, one God and Father of all who is over all, and 
through all and in all," is in complete harmony with the 
Savior's prayer and admits of no misunderstanding. 
That the beseeching cry of Paul, "That ye all speak the 
same thing, and that there be no divisions among you ; 
but that ye be perfected together in the same mind and 
in the same judgment, " is treated with silent contempt, 
can not be wondered at when denominational selfishness 
and sectarian partyism is untouched and unmoved by the 
outpouring of the loving, bleeding heart of the Son of 
God upon the eve of giving His life to accomplish the 
object for which He prayed. 

He who divides the "body of Christ" by forcing 
"creeds," "aids," "auxiliaries," "expediences," etc., upon 
it must meet the Judge at the last day as an opponent 
to that unity for which Jesus prayed and stand con- 
demned as a rebel against heaven's King. 



A CALL TO UNITY. 
By E. N. Glenn. 

Heaven is the abode of unity. When the spirit of 
unity comes into a soul or into a church, it, therefore, 
comes from above, being brought on its way by the Com- 
forter. Discord — the opposite — is of the earth, earthly. 
The divisions of Christians show that there is still much 
carnality among them, and the more carnal a Christian 
is the more sectarian will he be; but the more spiritual 
he is the more loving, forbearing and self-renouncing 
you are sure to fi,nd him. As it is with Christians, so 
it is with the church. 

The fruit of discord is strife, hatred and division. 
No wonder that, "He that soweth discord among breth- 
ren/' is an abomination to God. Our Savior left the 
sweet motto of unity with his disciples that their love, 
one for another, might be welded, and their work of con- 
verting the world might be mutual ; but alas ! The walls 
of separation have been built by the party spirit of dis- 
cord until the exclamation of old, "Behold, how the 
Christians love each other," is now resounding, "See how 
they hate and assail one another. " It is to be noted that 
Jesus did not warn his followers against unbelief, or the 
trials and temptations of life, or the power of the evil 
one, in his last admonition and memorable prayer, but his 
expressed desire and prayer was that all his disciples 
might be "one," even as he and his Father were one. 
Love is the grand underlying principle upon which the 
unity of his people must rest. During the miraculous age 
"signs" were a great power to convince unbelievers that 
Christ was divine, but the power of love is far greater. 
The age of miracles was to soon cease, but "love" abideth 
forever. For had he not told them the same night, "By 
this shall all men know that ye are my disciples, if yt 



62 our savior's prayer for unity 

have love one to another ?" Now, so long as they should 
have ''love one for another/' peace and unity would pre- 
vail ; but when the seed of discord is sown in their 
hearts, love is displaced by malice and contention, which 
results in alienation and division. The apostle Paul, re- 
ferring to the carnality among Christians, says: "For if 
ye bite and devour one another, take heed that ye do 
not consume one another." For wolves to devour sheep 
is no wonder, but for sheep to devour one another is 
astonishing! Hence, the sweet singer of old sang, "Be- 
hold, how good and how pleasant it is for brethren to 
dwell together in unity." 

A "union meeting" of the various denominations of 
the community is a prevalent and popular idea today of 
the religious world. But mere denominational uniformity 
is not "Christian unity." It is not the amalgamation of 
denominations that Christ prayed for, but he prayed for 
a union of all spiritual men "in the Lord." Any other 
union is a misnomer. So let us make the distinction be- 
tween the word union and unity. As one brother illus- 
trated it : "We can tie the tails of two cats together and 
string them across the clotheslines and we have union, 
but have we 'unity* ?" There is no unity in a heap of 
stones hardened into a mass ; they are yet simply a mass. 

Bible Illustrations. 

The Savior gave us a perfect illustration of unity in 
the parable of the vine and the branches. (John 15: 
1-7.) There is a vital connection between each branch 
and the vine. Christians are to desire the same degree 
of unity as that found in the vine and the branches. 
Again, Jesus prays, "That they may be one, as we are." 
Now, let us notice this unity. We have the Father, the 
Son and the Holy Spirit — these three — yet these three 
agree in one. Each of the three is God, yet they are all 
one God, for they have all one nature, and one God-head, 
and one substance, and one counsel, and one work, and 
one majesty, glory and co-eternal rule. The unity mi 



A CALL TO UNITY 63 

essence is not taken away by the distinction of persons. 
Another beautiful Bible example is the unity of the 
body. Here we have a combination of many parts, viz., 
body, soul and spirit. Yet this is "one" man. The 
senses, passions, understanding and will are all in them- 
selves unities, yet it is the mutual relation and de- 
pendence of the parts that constitute the body as a whole. 
The reason, will and memory must work in unison. Just 
so with "the body of Christ," of which Christ is the 
head. (Col. 1:18.) 

Great is the force of unity, peace and concord. Uni- 
son is power. One man, when in unison with others, 
serves to strengthen and stablish another like sticks or 
staves bound together. Let them be severed and they 
are easily broken. This is true in the family, church or 
nation. A single drop of water is a weak and powerless 
thing; but an infinite number of drops united will form a 
stream, and many streams combined will form a river, 
till rivers pour their waters into the mighty ocean, whose 
proud waves defy the power of man. Unknown power 
lies in the concentration of combined unity of God's 
people. This is the power calculated by the ruler of the 
universe to bring into subjection the rebellious world to 
Christ, which, without this unity, defies the solitary 
efforts of single forces. 

In consideration of the importance of the unity of 
God's people, its value and power, and the misconcep- 
tion of the great majority of professed Christians today 
as compared with illustrations and teaching of God's 
word on the subject, and realizing that it was intended 
by our Father for his people to be one, desired and 
prayed for by the Savior himself, let us in conclusion 
note how it may be attained. 

How Attained. 

Union with Christ is an absolute qualification to the 
union with his church. In other words, an individual 
must be joined to Christ — having been grafted into the 



64 our savior's prayer for unity 

true vine — before he may expect to bear fruit to Christ, 
or become a true member of his "body" or church. This 
union of Christians or churches of Christ must come 
from the characteristic spirit of love. It certainly is 
possible, for it was planned and prayed for by our Lord 
while on earth, and we may as surely expect an answer 
to this prayer in God's own good time. When the 
ruling element of all professed followers of Christ is 
"love" — love for God and his will above all things in this 
world; above self-will, opinions of men and party creeds 
— then there can be no separation except bodily separa- 
tion. 

Churches or Christians brought together on any other 
ground than this will fail. As well attempt to weld iron 
that is cold than to unite people by simply making them 
think and act alike. "If any man have not the spirit of 
Christ, he is none of His." They must of necessity be 
made to feel alike in this gospel work before they can 
be united. James says (3:17): "The wisdom that is 
from above is first pure, then peaceable, gentle, easy to 
be entreated, full of mercy and good fruits, without par- 
tiality and without hypocrisy." Paul, speaking by in- 
spiration, entreats us to be "diligent to keep the unity of 
the spirit in the bond of peace." (Eph. 4:3.) This unity 
consists in submission to one single influence — the Spirit. 
Does not the unity of the body consist of the one in- 
fluence of the mind, uniting all its members ? Take away 
this life or influence and the members fall to pieces, no 
longer having any union with the rest. Those individuals 
closest to Christ are the nearest to one another, and will 
be the first to blend together in the fulfillment of his 
prayer: "May they all be one." "Finally, be ye all of 
one mind, having compassion one of another, love as 
brethren, be pitiful, be courteous : not rendering evil for 
evil, or railing for railing: but contrariwise blessing; 
knowing that ye are thereunto called, that ye should in- 
herit a blessing." (1 Pet. 3:8, 9.) 



THE ONENESS OF CHRISTIAN BELIEVERS. 
By Flavil Hall. 

All believers in Christ are familiar with his prayer 
that all who believe on him through the apostles' word 
might be one (to the end that the world might believe on 
him), that they all might be one as he and his Father 
were one. (John 17:20-22.) 

This prayer was answered when the glorious light 
of the message of redemption burst forth in all its bright- 
ness in the first century of the Christian era. Had Chris- 
tian believers then gone to pieces, dividing into multi- 
tudes of denominations with party names and various 
other distinctions, such as we have now, Christianity 
could never have commanded the respect of the world, 
have grown in power over the nations and marched 
triumphantly through the ages as she has done. 

Isaiah prophesied as follows : "Thy watchman shall 
lift up the voice ; with the voice together shall they sing ; 
for they shall see eye to eye, when the Lord shall bring 
again Zion." (Tsa. 52:8.) This was the happy state of 
Zion (the church) until she was corrupted by "the 
mystery of lawlessness'' and many of the communicants 
ceased to love the truth, but had pleasure in unrighteous- 
ness. (2 Thes. 2:5-12, R. V.) By reason of her glory 
in the age of her oneness, she has shone brightly upon 
multitudes, even through the chaos of denominational 
gloominess. All systems of science and philosophy that 
assail her perish, empires and kingdoms of men crumble, 
but upon the swelling w r aves of time, with a crucified 
and risen Redeemer as Captain and Helmsman, the grand 
old ship of Zion sails, in fearless might and splendor, for 
the haven of rest on the eternal shore. "Ye are come 
unto mount Sion, ... to the general assembly and 
church of the first born, which are written in heaven. . . 



66 our savior's prayer for unity 

Wherefore we receiving a kingdom which can not be 
moved, let us have grace, whereby we may serve God 
acceptably with reverence and godly fear." (Heb. 12:22, 
23, 28.) 

The Savior's prayer was that all who believed on him 
through the apostles' word might be one. Who is willing 
to take the position that all who have believed only 
through the pare word of the apostles are not one? Many 
believe through a corruption of the word of the apostles, 
and this is what produces and fosters divisions. "Now 
I beseeach you, brethren, mark them which cause divi- 
sions and offenses contrary to the doctrine which ye 
have learned and avoid them." 

The church is called "the body of Christ." (Eph. 1 : 
22, 23; Col. 1 :24.) He gave his fleshly body to be tor- 
tured and crucified that he might establish and save the 
church — his spiritual body. (Eph. 5:23-26.) It would 
seem, therefore, that the latter is far more dear to him 
than the former, and hence he who would willfully teach 
and practice that which the word of the apostles does 
not contain, and thus rend and divide the spiritual body 
of Christ, becomes guilty of a greater sin, if possible, 
than those were guilty of who wounded his fleshly body. 

The only way for unity to be effected and promoted 
is for all to believe, love and obey the word of the 
apostles, not going beyond it or discarding anything 
therein. "Their word" is the teaching of Christ, and 
those who go beyond his teaching and abide not therein 
can not stand in the favor of God. (2 John 9.) "Their 
word" is also the word of the Holy Spirit. Of his writing, 
John says seven times in Revelation, Chapters 2 and 3, 
"He that hath an ear let him hear what the Spirit saith 
unto the churches." It is only by means of his word that 
the Spirit leads and influences people. Led thus by the 
Spirit, believers will just be Christians, not sectarians. 
The religious world can never be united as long as some 
claim to be led and influenced by the Spirit separate and 
apart from his word, and others claim the right to be 



THE ONENESS OF CHRISTIAN BELIEVERS 67 

guided by "sanctified common sense. " This is self-evident 
from reason and past observation, and could they be thus 
united it would not be pleasing to God. But those who 
love the Lord and his truth above everything else, who 
seek to obey and honor him in all things, and who, with 
hearts beating with anxious solicitude for the salvation of 
dying men and women, unceasingly work and pray for 
the conversion of the world, are so "fitly joined together 
and compacted,'' are so strongly united "by joints and 
bands," and are so thoroughly "knit together'' by the 
chords of love, that the powers of darkness and of gos- 
pel perversion can never sever them in their onward 
march to victory and to glory. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By W. H. L. Hamilton. 

Has that prayer been answered ? Is it being answered ? 
Will it be answered? It seems to me that these ques- 
tions should strike deep into the minds of all those who 
claim to be Christians. 

Unity ! What is unity ? Oneness in mind, thought 
and action ; blended together, cohesion, concord, har- 
monious working, speaking, thinking and acting. (See 
1 Cor. 1:10; Phil. 2:2.) 

In John's record of the gospel, Chapter 17, we have 
our blessed Savior's prayer for the ("unity") oneness 
of his apostles ; see verse 11 ; and in verses 20 and 21 he 
included all those that should believe on him through 
their words. Has that prayer ever been answered? Most 
assuredly it has. Jesus first prayed for the "unity" (one- 
ness) of his apostles just before his passion, which 
prayer was answered at Jerusalem on the day of Pente- 
cost (see Acts 1:13-14), where we find the eleven by 
name with certain women, and Mary, the mother of 
Jesus, and with his brethen (about 120), all assembled 
with "one accord" No jars, divisions, no strife among 
them; therefore, "united," of one mind, one spirit, ready 
to (by concrete action) select Judas' successor; and while 
tw r o were appointed, a prayer ofifered for divine guidance, 
and each lot cast (doubtless) for the candidate of their 
choice, not a dissenting voice, nor a single howl raised, 
upon the election of Matthias (to the place), from which 
Judas by transgression fell. "And when the day of 
Pentecost was fully come, they (the one hundred and 
twenty) were all with one accord in one place." (Acts 
2:1.) In unison, in oneness, in answer to Jesus' first 
prayer. Following this narrative, we have the account 
of the addition of about three thousand souls, and we 



our savior's prayer for unity 69 

team that "they (the three thousand and others) con- 
tinued steadfastly in the apostles' doctrine, fellowship, 
breaking of bread and prayer. And they continued daily 
with one accord in the temple." (Acts 2:44-46.) A 
united band of at least 3,120. A one body in word, spirit 
and action. Therefore, I have demonstrated by the fore- 
going our first position, i. e., that "Jesus' prayer for 
unity" has been answered. 

Second proposition : Is Christ's prayer being an- 
swered? I shall be forced (by facts) to say yes. Peter, 
on the day of Pentecost, used the "keys of the kingdom 
of heaven, opened the door of admittance, and three 
thousand entered into a state of oneness, into the one 
body, into Christ, into his church, into the unity for 
which he prayed. Now, if these be facts, all who obey 
the requirements today, just like they did, are by the 
Lord added to the one body just like they were. So as 
we are living in the same age (gospel age) and seeing 
the gospel of Christ (Rom. 1 :16) is God's power to save, 
and that we are called from darkness into light through 
the gospel (2 Thess. 2:13-14), I am forced to conclude 
that all who whole-heartedly obey the gospel today are 
freed from sin, added to the church, blended together 
in the unity of the Spirit and the bond of peace — a cul- 
mination of the Savior's prayer for those that should 
believe on him through the apostles' word. From the 
above I am driven to this, as the only logical conclusion, 
that Christ's prayer for unity is being answered by all 
who obey his gospel as taught by his chosen apostles, and 
that a strict adherence unto the apostolic creed without 
addition or subtraction, will keep us in unity and grant 
us an abundant entrance into the everlasting kingdom of 
our Lord and Savior, Jesus Christ (see 2 Pet. 1:5-11), 
and finally result in the final unifying of faithful saints 
around God's throne. (See Rev. 22 : 14; 3 :4.) 

When Christ shall come to earth again to gather up 
his jewels, he will send forth his angels and gather out 
of his kingdom all things that offend, and they that do in- 



70 our savior's prayer for unity 

iquity (Matt. 13:41-42); and when the final separation 
shall take place (Matt. 25:13-46), Christ's prayer for 
unity will be fully answered, and he surrounded by a 
united host of blood-bought saints, whom he will escort 
and introduce to his Father as his Bride, for whom he 
gave his life that he might sanctify and cleanse with the 
washing of water by the word. 

Yes, Christ's prayer for unity has been, is being, and 
will be answered — God's people are united ; Christ's 
church a unit. Who, then, are God's people? All who 
come under his saving power, divine power (2 Pet. 1-3), 
the gospel of Christ (Rom. 1:16), are thereby made 
Christians, heirs of God and joint heirs with Christ; 
and add the seven Christian graces set forth in Eph. 4: 
3-6. But we, like the infant church at Antioch, are often 
burdened with Judaizing teachers, who sow seed of dis- 
cord, which may lie dormant for a while, but in the 
process of time will germinate and bring forth fruit unto 
the disruption and disunion of the once unified body of 
Christ, and these rough places often become so rough 
that they result in separation of disciples and the estab- 
lishment of rival institutions. We fail to heed and follow 
the noble example precedented by Antioch in appealing 
to the apostles concerning our troubles. Oh, if we could 
only grasp that noble spirit in our minds, in its Christ- 
like meekness, when temptations and troubles arise, and 
only appeal to what is written in God's holy law and let 
that be final, rough places would be smoothed, disunion 
averted, division annihilated, and the devil gloriously de- 
feated, and God's people would be made to rejoice in the 
unity of the Spirit and in bonds of peace and love. Many 
times God's children are led out of unity by teachers 
prompted by mercenary purposes into confusion (Baby- 
lon), and to all such the call goes forth, "Come out of 
her, my people, that ye be not partakers of her sins nor 
receive of her plagues." (Rev. 18:4.) If Christ's pro- 
fessed followers would adhere to our motto in word and 
deed, "speak where the Bible speaks and keep silent 



our savior's prayer for unity 71 

where it is silent, " Christian unity would abound, because 
God's word nowhere endorses division among his fol- 
lowers, and it can only be the introduction of unwritten 
things that can produce strife and disunion. Ah, that 
carnal principle in man ? No wonder Paul said : "The 
carnal mind is enmity against God: for it is not subject to 
the law of God, neither indeed can be." (Rom. 8:5.) 
So in our divided state, we, as a whole, can not please 
God. Then let us appeal unto the apostles, the divinely 
delegated givers of the new law of the spirit of life in 
Christ Jesus for all our work and worship, thereby 
entering into that unity with God's children for which 
Jesus prayed, that we may be eligible to admission into 
that united throng of blood-washed saints beyond is my 
prayer. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By W. N. Harkins. 

Brother Rowe sends me, as well as many others, a 
request to write on the above subject. In his request, he 
asks three questions: First, has that prayer been an- 
swered? Second, is it being answered. Third, will it be 
answered 

I can say yes on the first. It was for a time after the 
church was established on Pentecost, after the resurrec- 
tion of Christ. The apostles constituted the church in 
the beginning and were what that special prayer for 
them requested. And those who believed on the Savior 
through their word were added to them, and they all 
continued one until false teachers began to mix Judaism 
with the gospel of Christ. Very little of this was done 
(if any) until the Gentiles became obedient to the gospel. 
And even then their unity was affected but little until 
after the mystery of iniquity began to work. 

The second question is, is it being fulfilled? I can 
not say that it is, only in part. At the beginning of the 
present restoration by the Campbells, Stone, and others, 
that unity prevailed there is no question. While there 
was a slight difference in their views on the office and 
work of the Holy Spirit and the appointment of elders, 
still they never made it a test of their fellowship, nor 
called each other unsound, disloyal, nor any ugly names, 
but they discussed their differences in love, kindness and 
the spirit of the Master. And in this way they grew in 
favor with the Lord. They had for their motto, "Where 
the Bible speaks, we speak ; and where the Bible is silent, 
we will be silent. " But finally designing men hungered 
after the flesh pots of denominationalism by wanting to 
be like the sects, and this caused a rent in the fellowship 
and a separation followed. And by this it gave strength 



our savior's prayer for unity 73 

to the denominations. We could no longer plead tor 
unity with the telling result that we could before. But 
the rest of us stood for a return to the good old way ; 
and for a number of years we were a united people, still 
standing for the same unity that Jesus prayed for. But 
the last few years a new set of bosses have shown up, 
with new ideas advanced on various questions. And if 
you can not with a clear conscience indorse them, you 
are branded as being unsound. And even if you say noth- 
ing about it, if you are not reading the right paper, it 
becomes a test of loyalty, and you are marked down as 
disloyal. When we preach we emphasize the fact that 
this unity is desirable for the advancement of Christianity 
and that it is possible to accomplish it. If not possible 
for us to be one as the Savior prayed it to be, then Jesus 
did very wrong in praying for something that was not 
possible to be accomplished. But we would not dare 
charge the Lord with doing one single thing that was 
wrong. So we will have to look for the failure from 
some other source. But let me ask, in what does our unity 
consist? Do any of the speculative themes in regard to 
the future state — the thousand years' reign of Christ, the 
removing of Paradise, and many such themes, really be- 
long to and go to make a part of the unity Christ prayed 
for? If our unity depends on and includes them, we 
can say most assuredly that it will never be accomplished. 
All such themes are based on figures, symbols and pro- 
phetic statements. And the more they are discussed (in 
the spirit in which they are) the farther we get apart. 
It is all right to write what our opinion is on them if 
we feel like it, but not to try to impose them on anyone 
else as a test of our fellowship. But I can't believe that 
the unity that Christ prayed for includes any more than 
the law that makes a Christian out of the alien sinner, 
and the law that is to govern them after they become the 
children of God. This may include the reign of Christ 
here in this life, his kingdom and church or body. These 
are all plain, literal statements, and all we have to do is 



74 our savior's prayer for unity 

to state them just as they are in the new covenant scrip- 
tures. We all agree that an alien, believing with all his 
heart that Jesus is the Christ, the Son of the living God, 
and repenting truly of all his past sins, and being im- 
mersed into the name of the Father, and of the Son, and 
Holy Spirit, that such a person has the promised remis- 
sion from all past sins ; and we will continue a unit as 
long as there is no one to raise an objection as to where 
the water is found that we use. God created all the 
water but has not told us where we must go to find the 
water we are to use. We all know that a glassful is not 
enough till someone makes a glass large enough to hold 
sufficient water to immerse one in. There is a matter 
that we are not all agreed on that looks to me like it 
could be very easily settled. We admit that to have a 
congregation in good working order, bishops (overseers), 
are a scriptural necessity. But if there is no ordinance 
telling how it is to be done, there can be nothing very 
important about it. But we can't think the Lord has left 
us in the dark on this. If in apostolic times men were 
appointed to this position by the laying on of hands with 
prayer and fasting, why, when and where did the Lord 
make the change ? Did you say that the cases in apostolic 
times were to impart spiritual gifts? Will you show one 
case w T here hands were laid on anyone to ordain them 
that spiritual gifts were then imparted? A clear state- 
ment from the new covenant will suffice, or a case where 
it is implied. When this is done there will be no more 
contention, so far as I am concerned. 

Brethren, you are all opposed to the fad that was 
raised a few years ago, "that elders belong to the inspired 
ministry, and with the inspired ministry ceased." You all 
with one voice opposed it, and why? If your contention 
on the appointment of elders is correct, you are respon- 
sible for the introduction of the new elder position. But 
now, brethren, rather than to cause any more strife and 
end in a war of unbecoming words, I would prefer to let 
it remain as many congregations are now, without any 



our savior's prayer for unity 75 

scriptural elders. I can not see why we can not be one 
on this as e$sily as on baptism for remission of sins. If 
it was one of the speculative themes, of no real value to 
the Christian life, I could not think it worth our while 
to discuss it at all. But if it is a matter of opinion, let 
us not bring it in as one of the things that is included in 
the unity. And now, brethren, let us from now on devote 
our time in preaching and writing on w r hat it takes to 
make Christians out of men and women that are in s/i. 
And then after they become Christians, to instruct them 
how they should live and work in spreading the gospel 
to the lost of earth. The unity that Christ prayed for is 
to be in this life, and we need not give ourselves any 
uneasiness about it in the future. If we live in unity 
here we will be sure of it in the future. And by our con- 
tinually living steadfast in the apostles' doctrine with the 
words of Christ dwelling in us richly, and day by day try 
to develop our inward beings so we can continually grow 
in grace and in the knowledge of the Lord. 

Third question, "Will it be answered?" It can when 
the saints can be satisfied with the Lord's will in doing 
the work as he has directed it, and worshiping as he 
says in his word. His will in teaching is to be done 
through the church without any outside organization as 
a help. The all-important thing is to glorify the Lord 
through the church. We are united on doing mission 
work, and not only on doing the work but how the work 
is to be done. When the church sends its contributions 
direct to the workers, without any organization, they are 
doing as directed by the Lord. The money raised is by 
individual Christians, by their weekly contributions, or 
as individuals for a present distress. We all oppose 
Satan's method in having all kinds of worldly amuse- 
ments and entertainments to raise money for the spread 
of the gospel. 

If we become one as Christ prayed we should be, 
we will do as Paul instructed the church at Corinth to 
"all speak the same things, to be perfectly joined to- 



76 our savior's prayer for unity 

gether, in the same mind, and in the same judgment." 
This would be letting the mind of Christ be in us. And 
Peter says. "If any man speak, let him speak as the 
oracles of God." In doing this, brethren, we would have 
fellowship with the Father and with his Son, Jesus 
Christ. And we can never attain to that unity Christ 
prayed for till this is accomplished. Let us all, one and 
all, learn not to be more wise than what is written, nor 
to think we are so much smarter than our brethren, or 
that we have discovered an idea that is brand new that 
others have never thought of. We desire unity. Let us 
all work for unity. We can if we are in earnest and in 
love for the cause of right ; and to be right is to be on 
the side of the Lord. What I have written, I have written 
with a sincere heart and a strong desire that unity, with 
all that it means, may be brought about. 



CHRIST'S PRAYER FOR UNITY. 
By C. E. Holt. 

The reader's attention is directed first to the Savior's 
words in John 17:20. 21: "Neither pray I for these 
alone, but for them also who shall believe on me through 
their word : that they all may be one ; as thou, Father, art 
in me, and I in thee, that they also may be one in us : 
that the world may believe that thou hast sent me." 

Is it possible for millions of persons, no two of whom 
are exactly alike in tastes and talents, in intellect and 
education, in pursuits and possessions, in feelings and 
ambitions and aspirations, as being different also in thou- 
sands of other ways, to attain to, and to maintain such 
unity as that for which our Savior prayed ? 

Xo one can afford to answer this question negatively, 
because in so doing the wisdom of jesus would be im- 
peached. If it were not possible nor practicable nor profit- 
able for such unity to exist among Christ's followers 
composed of people of all nations and kindreds and 
tongues, then strange, indeed, and inexplicable is the 
language used. We are almost nineteen hundred years 
this side of the time when that wonderful prayer was 
uttered in behalf and in the interest of the cause for 
which Jesus shed his blood, and the divisions which exist 
among his professed followers are numerous and strong, 
and the lines of cleavage are deep and well fortified and 
carefully and loyally and patriotically guarded, and every 
attempt to break them meets with the most vigorous and 
most determined opposition. It is even asserted from 
pulpit and press that divisions are wise and helpful and 
should be encouraged. Hence this prayer of prayers for 
unity of feeling, faith, purpose and conduct of God's 
people is treated lightly by some and entirely disregarded 
by others who claim to be his friends. 



78 our savior's prayer for unity 

But it is encouraging to know that among the warring 
sects which constitute our Christendom there are men and 
women who would rejoice to see a literal and complete 
fulfillment of that wonderful prayer which the Savior 
deemed so essential to the salvation of mankind and the 
restoration of all things to their paradisical state of purity 
and perfection. To encourage and to assist these is that 
which prompts the writing of this article. It is a part of 
our faith that this prayer will be answered in God's own 
time and way, and we desire to go on record as a humble 
contributor thereto. 

First, this unity is to be confined to the great funda- 
mentals of the Christian religion. The opinions, deduc- 
tions, inferences and interpretations of men, however 
learned and however wise, are not included. 

These latter may be accepted and studied with more 
or less profit, but are not to be regarded as part of the 
one faith, and no one should be required to accept them 
as such. Such things should not be made conditions of 
salvation nor tests of Christian fellowship. The essen- 
tials and not the incidentals or circumstantials of Chris- 
tianity constitute the system in reference to which there 
can and should be perfect unity. But why put the matter 
in this form? We reply that this distinction is vital and 
must be made and honestly and religiously adhered to in 
order to be indeed and in truth what Jesus desires and 
prayed we should be. To clarify the matter, if need be 
therefor, we illustrate thus : There is one baptism to 
which all believers should submit. 

It is impossible to be baptized as Christ directs with- 
out w r ater. This is the element and nothing else can take 
its place. But whether the w r ater be found in a river, a 
creek, a lake, or in a pool, it will be acceptable to Christ. 
The validity of one's baptism does not depend upon a 
strict conformity to the incidentals of any one baptism 
recorded in the New Testament, but upon the act itself 
and the necessary prerequisites thereto. Again, Chris- 
tians should observe that divine memorial feast, the 



Christ's prayer for unity 79 

Lord's supper, upon the first day of the week. But the 
exact hour of the day is not mentioned by the Holy Spirit ; 
therefore, we are not to select one hour to the exclusion 
of all other hours of that day. 

In the Lord's supper there are two, and only two, 
elements to be used, viz., the bread and the fruit of the 
vine. Nothing is said as to how much of each one is to 
use at each observance, hence this is left for each com- 
municant to decide for himself or herself. Neither is 
there an intimation as to how many plates and how many 
vessels are to be used in conveying these elements to the 
people who commune. Nothing is said about how many 
"deacons" are to serve the congregations at each service. 

These and other incidentals are not to be made an 
essential part of the service. Go teach the nations is as 
essential and as imperative now as when first uttered by 
Christ to the apostles. The chief thing in reference to 
this great command is to go. The selection of the field 
of operations, the method of travel, and many other mat- 
ters are the incidentals which may vary as to place and 
time and surroundings, but the command can not be 
obeyed by staying at home and refusing to go. 

But in Christianity, as in every system of ethics, re- 
ligion or politics, there must be a basic principle, a cen- 
tral idea, an accepted standard of authority. What, then, 
should constitute the standard in Christianity by which 
everything connected therewith, or which belongs thereto, 
should be measured or tested? Almost everything de- 
pends upon a correct answer to this question. If there 
should arise any controversy aomng the members of any 
fraternal or religious body of people in regard to any 
vital point of teaching or practice, what would be the 
proper course to pursue in arriving at a proper under- 
standing and a satisfactory adjustment thereof? The 
constitution and by-laws and edicts of the organization 
are the things to which all would appeal. In the settle- 
ment of any difference among Christians involving mat- 
ters of doctrine, appeal can not be made to the writings 



80 our savior's prayer for unity 

of anyone of ancient, medieval or modern times, who did 
not write under the immediate guidance of the Holy 
Spirit. Only the apostles of Christ thus wrote, for Chris- 
tians. In their writings they were guided by the imme- 
diate power and guidance of the Holy Spirit. It is not 
in order here to discuss the nature of their inspiration, 
as to whether it was verbal or plenary, or both. All 
Christians, it is presumed, are united as to the fact that 
the apostles wrote under the immediate power and guid- 
ance of the Holy Spirit, and that their writings constitute 
an infallible guide for Christians for all countries and 
for all ages. The infallibility of the scriptures as to the 
facts of history, law and prophecy, also as an infallible 
guide to Christians in all matters of faith and practice, 
is a doctrine that constitutes the chief bulwark of Pro- 
testantism, and which differentiates it from Romanism. 
An infallible church is the central idea of Romanism. 

An infallible Book is the keynote of Protestantism. 
The great Chillingworth said : "The Bible alone is the 
religion of Protestants. " This is one of the most vital 
points to be considered and honored and emphasized in 
our efforts to bring into actuality the unity for which 
Jesus prayed and which he deemed so essential to the 
Christianization of the world. Let us never lose sight 
of this fact. Upon the one Book all believers can meet, 
and by it all can and should be guided. Every vital point 
of difference can be satisfactorily and correctly settled 
by an appeal to the Book. This is, indeed, the true basis 
of union and unity and peace among Christians. 

It is also agreed that Christ is the central idea or truth 
of the Bible, especially of the new covenant scriptures. 
All professed Christians accept and emphasize this truth. 
All love to ascend the mountain of transfiguration and 
linger there while the Father clothes the Son with au- 
thority supreme and universal. The vision is beautiful. 
It is of tremendous significance. 

Moses, Israel's great leader and law-giver; Elijah, 
bold, intrepid, loyal and unshakably true to God's word 



Christ's prayer for unity 81 

in the midst of the greatest apostasy that ever cursed 
Israel — these illustrious men of God in robes immortal, 
appear upon the scene. Jesus is arrayed in the beauty and 
glory and majesty of kingly power. Then, as suddenly 
as they came, Moses and Elijah took their departure. 
"And when they (James, Peter and John) had lifted up 
their eyes they saw no man, save Jesus only." (Matt. 
17:8.) A voice from heaven, unmistakably clear, pro- 
claimed His supreme authority in all things divine. Let 
complete silence reign in heaven and on earth while God 
speaks. Listen, ye men and angels to this voice : "This 
is my beloved Son in whom I am well pleased; hear y<e 
him!' 

"All hail the power of Jesus' name, 

Let angels prostrate fall ; 
Bring forth the royal diadem 

And crown Him Lord of all." 



OUR SAVIOR'S PRAYER FOR UNITY. 
By Isaac C. Hoskins. 

What is implied in and upon what is the unity based 
for which Christ prayed? Hear him: "Neither for 
these only do I pray, but for them also that believe on 
me through their word ; that they may all be one ; even 
as thou, Father, art in me and I in Thee ; that they may 
also be one in us ; that the world may believe that thou 
didst send me. . . . That they may be one, even as 
we are one; I in them and thou in me that the world 
may know that thou didst send me, and lovedst them, 
even as thou lovedst me." (John 17:20-23.) 

Coming to the study of this prayer as an humble 
believer seeking to know His will, we must note care- 
fully what He says : "The word which thou gavest me 
I have given unto them." (Verse 8.) "I pray for them 
also that believe on me through their w r ord." (Verse 20.) 

It is as clear a demonstration that the present divided 
state of the religious world is wholly out of harmony 
with His will as expressed in this prayer. It is not only 
realized by the missionaries "on the firing line" in far- 
away lands that divisions hinder the progress of His 
church, but in our own land leaders of thought among the 
denominations more and more are encouraging the idea 
of union, though groping in the dark, as it were, for a 
ground of union. 

Attention is called to these words quoted from Newell 
Dwight Hillis : "Gone forever the day when the church 
can be split into one hundred and sixty sects. The whole 
spirit of the age is against this disunion and separation. 
The time has fully come for the church of Jesus Christ 
to unite — slowly we are coming toward the church of 
Jesus Christ, and at last all again will be of one accord 
at one place — the place will be the cross of Jesus Christ 



OUR SAVIOR S PRAYER FOR UNITY 13 

and there we will stand face to face, and all will have 
come into the unity of the faith." 

Still more clear and ringing are these words quoted 
from P. S. Henson: "Back to Christ is the ringing 
watchword of our time. Back to the church of the 
apostles is as wise a watchword as the church of the 
twentieth century can inscribe upon its banner. True, 
there was the ideal church. Alas ! that that unity should 
ever have been disturbed. For myself I must frankly 
declare that I am not of the number of those w r ho grow 
enthusiastic over the imaginary beauties of denomina- 
tionalism. It is the abomination of desolation, standing 
where it ought not. God never meant that there should 
be two sects, much less one hundred and sixty. Back to 
Christ ! Back to the pattern of the apostolic church ! 
Back to the simple teaching of the word of God !" 

It is as clear as a sunbeam that the oneness for which 
Christ prayed w T as to be based upon the word of God. 
He does not pray for those who believe in any sort of 
fashion ; who are depending upon their feelings, or the 
doctrines of men ; but for those whose faith is based 
simply on the word of God. It should be recognized at 
once that no "ministerial courtesies/' denominational 
recognition (nor "conglomeration of sects," I. B. Grubbs) 
can be a scriptural union. 

Ira Landreth, lauding the Christian Endeavor move- 
ment, said : "Interdenominational co-operation and de- 
nomininational loyalty is all we can hope for." It ap- 
pears to the writer that interdenominational co-operation 
is not the oneness for which Christ prayed ; and, further, 
denominational loyalty is disloyalty to Christ. 

Simson Ely, another staunch friend of the same 
"movement," made the concession : "Loyalty to the de- 
nominations is expressed in the Christian Endeavor 
pledge where the endeavorer is required to support 'my 
church.' Right or wrong, every endeavorer is pledged 
to the support of the denomination or church to which 
he belongs." 



84 our savior's prayer for unity 

It is desired to emphasize the point that human or- 
ganizations which are supposed to hasten the answer to 
Christ's prayer serve rather to perpetuate divisions. Any 
careful student should understand that none of these 
"movements," with their human foundations and party 
loyalty, can be the oneness for which Christ prayed. 
Whatever serves to disparage the word of God by exalt- 
ing the doctrines of men is to be rejected. Infinitely 
better to be guided by divine revelation than to allow 
the teachings of men to come between our conscience and 
God. Not only must this oneness be on the word, but it 
must not be a fragmentary gospel. Paul would never 
be disloyal to Christ by suppressing a part of divine 
truth. He would not be guilty of that even during a 
so-called "union meeting/' There is no reason for a 
refusal to declare "the whole counsel of God." When 
one insists on preaching the preaching Jesus authorized, 
"it is not a controversy about mere dogma and non- 
essentials, but this : "Shall we recognize the exclusive 
Lordship of Christ, or, shall we erect by the side of His 
throne another labeled 'The Authority of Man.' 

Paul would not combine anything human with the 
divine word; neither would he refuse to declare the 
whole counsel of God. Guesnel, commenting on Gal. 1 : 
6-9, is quoted by Clark as follows: "If those are justly 
said to pervert the gospel of Chirst, who were joining 
with it human ceremonies, which God himself instituted, 
what do those who would fondly reconcile and blend it 
with the pomps of the devil? The purity of the gospel 
can not admit of any mixture." 

"That the world may believe that thou didst send 
me." If this was to be a mere internal or spiritual union, 
that would not cause the world to believe, that would not 
be visible to men, for no confederation of churches em- 
phasizing denominational teachings can "save the world 
for Christ." There must be such a unity that the world can 
see, which manifests itself, whose power is felt because 



our savior's prayer for unity 85 

it would demonstrate to the world that His followers 
were members "one of another." 

Such unity, such an exhibition of brotherly love and 
loyalty to Christ, would cause the mightiest wave of re- 
ligious fervor to sweep over the world as has not been 
witnessed since the church was one, spake the same thing 
and were perfectly joined together in the same mind. 
(See Acts 2:42-47; 4:32, 33; 6:1-7; 12:5.) 

There is "one body" — "the church" of which Christ 
is the head. (1 Cor. 12:12; Eph. 4:4, 5; Col. 1:18-24.) 
All those who believe His w r ord can unite in this one 
body, taking the Bible as the rule of faith and practice, 
wear the one name which honors the great head of the 
church, be one in Him without surrendering anything 
essential to salvation and without wounding the con- 
science of any brother who believes His word. 

Christ prayed that His followers might be one even 
as He and the Father were one. There was perfect har- 
mony in their purpose, teaching and method, so Christ's 
followers should be one in purpose, teaching and method. 

When Jesus says, "There shall be one flock, one shep- 
herd ; they shall hear my voice" (John 10:14-16), it is 
clearly out of harmony with His prayer to erect other 
folds into which distracted sheep are led by the dis- 
cordant voices of rival shepherds. The unauthorized de- 
nominational folds existing in our day have originated 
because men have given heed to religious shepherds, 
whose voices are not harmonious with that of the Great 
Shepherd. "Who believe on me through their word" 
"One, even as we are one." "That the world may believe." 

These words from His own lips express clearly His 
will, both as to what is implied in it and upon what the 
unity is based for which Christ prayed. 

"How blest and how joyous will be the glad day, 
When heart beats to heart in the work of the Lord ; 

When Christians united shall swell the grand lay, 
Divisions all ended; triumphant His word." 



UNITY. 

By Thaddeus S. Hutson. 

Unity of all believers in Christ is desirable, commend- 
able, possible and practicable. There must then be some 
cause or causes why they are not thus united. One of 
these causes seems to be a failure to find or regard the 
only proper base of unity, and another is the failure to 
properly discriminate between human wisdom and divine 
revelation. Sectarian union, or an agreement to disagree 
in matters of faith, is not the oneness for which Jesus 
prayed nor "the unity of the Spirit" commended by 
Paul. Jesus said, "I pray for them also that believe on 
me through their word." (John 17:20.) Paul said: 
"So belief cometh of hearing, and hearing by the word 
of Christ." (Rom. 10:17.) So it is settled that the 
basis of "unity" is the word of God. Unity is desirable, 
because in unity there is strength ; in division there is 
weakness. Unity of believers promotes faith in others 
and destroys infidelity. Notice our Savior's prayer on 
this point: "Sanctify them in the truth: Thy word is 
truth. As thou didst send me into the world, even so 
sent I them into the world. And for their sakes I sanctify 
myself that they themselves also may be sanctified in 
truth. Neither for these only do I pray, but for them 
also that believe on me through their word ; that they 
may all be one ; even as thou, Father, art in me and 1 
in Thee, that they also may be in us that the world may 
believe that thou didst send me." (John 17:19-21.) 

In the word of the apostles only is that unity possible 
or practicable. "Now I beseech you, brethren, through 
the name of our Lord Jesus Christ, that ye all speak the 
same thing and that there be no divisions among you ; 
but that ye be perfected together in the same mind and 
in the same judgment." (1 Cor. 1:10.) Must we all 



UNITY %7 

have the same mind and be of the same judgment in 
everything? Must we all build houses exactly alike, 
wear the same cut of clothing, use the same kind of 
machinery and follow the same manner of farming, 
school teaching, merchandizing and banking? No. And 
there are a thousand and one things about which we 
may differ in opinions as wide as the poles and still keep 
"the unity of the spirit in the bonds of peace." We may 
agree in opinions, but it should not destroy our unity if 
we do not, provided we are united in matters of faith. 
Men do not make divisions by holding opinions, but by 
compelling others to help them to hold them. Opinions 
are what men think. Faith is what the word of God 
teaches. All creeds and confessions of faith of human 
origin are founded on human opinion and speculation. 
We may unite on and be bound by such a creed, but 
it would not be "the unity of the Spirit" nor "the bond 
of peace." All such creeds could be sent to the flames 
and not a righteous principle would be sacrificed. We 
would still have the word of God, the only basis of 
Christian unity, left us. An unwritten creed is no less 
a human creed because it is not in writing. Written 
creeds are human tests of fellowship. Human tests of 
fellowship is sectarianism. Unwritten tests of fellow- 
ship is sectarianism. Paul did not say one paper, one 
college, one editor, one preacher, one opinion. These do 
not belong to the New Testament units. They should 
not all, nor any one of them, be made a basis of unity 
to the exclusion of all others of their class, nor should 
they be so exalted as to cause division and alienation. 
Those who would make them tests of fellowship, either 
pro or con, is a sectarian. Men and women may live the 
Christian life, die and go to heaven, and never see inside 
of a Bible college, read a religious paper, follow any 
certain preacher or hold as their guliding star any cer- 
tain editor to the exclusion of all others in their class. 
"I, therefore, the prisoner of the Lord, beseech you to 
walk worthily of the calling wherewith ye were called, 



8J< our savior's prayer for unity 

with all lowliness and meekness, with long suffering, 
forbearing one another in love : giving diligence to keep 
the unity of the Spirit in the bond of peace. There is 
one body, and one spirit, even as also ye were called in 
one hope of your calling; one Lord, one faith, one bap- 
tism, one God and Father of all, who is over all and 
through all and in all." (Eph. 4:1-4.) Here are the 
seven units on which "the unity of the spirit and the 
bond of peace" can be effected and kept to the exclusion 
of all else in their class. "One body." "And he is the 
head of the body, the church." (Col. 1 :18.) "And gave 
him to be head over all things to the church, which is 
his body." (Eph. 1:22.) 

1. The church is the body of Christ. 

2. There is one body. 

3. Therefore, only one church. 

The unity of the spirit can be kept only in the one 
body. It is the only body in which men can be saved. 
It is the only body in which the commands and ordi- 
nances of Christ can be kept blamelessly. It is the only 
body that can be governed in all things by the law of 
the Lord. "One Spirit." Every separate animated body 
has a spirit of its own. This is true of physical, political 
or religious bodies. The spirit of Methodism is to build 
up Methodism. The Baptist spirit does not work to in- 
crease the number of Methodists, and this is true of each 
separate party of the whole Babylon of sectarians. The 
Holy Spirit, the spirit of the "one body," must be in- 
terested only in the building up of the "one church." 
A true member of the body of Christ can not be in- 
terested in building a rival institution which promises 
salvation, whether it be a church or secret lodge. 

"One hope." What is the hope of the Christian? Is 
it confined to any excellency in this life? Do we hope 
only to outrival some other church in fine buildings, 
educated preachers, endowed colleges and superior num- 
bers and wealth? No. But it is the hope of eternal life; 



UNITY 89 

of a rest beyond the grave — an anchor sure and stead- 
fast, reaching beyond the veil. 

"One Lord." One Lord, Jesus Christ, not "Lord God 
the Pope," not a local Lord over God's heritage, not a 
popish preacher, who would by his own whims declare a 
church out of order and proceed to lord it over the elders 
of the church. One Lord is all we need. More than 
this causes divisions and separations. 

"One faith." "The faith which was once for all de- 
livered unto the saints." (Jude 3.) 

"One baptism." The one baptism is one in element, 
in action, in design or purpose. The baptism of the great 
commission (Mark 16:16; Matt. 28:18-20) is the one 
baptism. It was baptism in water. "Except one be born 
of water and of the Spirit he can not enter into the 
kingdom of God." (John 3:5.) "And they both went 
down into the water, both Philip and the eunuch and 
he baptized him." (Acts 8:38.) 

The action was a burial. "Buried with him through 
baptism." (Rom. 6:4.) "Buried with him in baptism." 
(Col. 2:12.) The design of baptism was and is to 
bring the believing penitent into the remission ot sins, 
into Christ, into the name of the Father and of the 
Son and of the Holy Spirit, into the kingdom of God. 
(See Acts 2:38; Rom. 6; John 3:5; Matt. 28:18-20; 
Gal. 3:26-27.) 

"One God and Father." The pope is not over God. 
And God "is not like unto gold, or silver, or stone 
graven by art and device of man." (Acts 17:29.) 

"One Father." No priest on earth is our spiritual 
father. God being our Father, we are then his chil- 
dren, his heirs ; heaven is our home. What a sweet fel- 
lowship ! What a blessed relationship ! How foolish, 
then, to divide over Paul, Cephas, Apollos, or any other 
preacher of the word. They were not crucified for us, 
nor were we baptized in their name. These are not the 
units on which we must have the same mind and judg- 
ment. "Who split the log" is a question much abused 



90 our savior's prayer for unity 

in our day. An opposition can be waged against most 
anything and raise this same question. The class ques- 
tion "who drove the wedge?" Those who advocate 
them or those who oppose them. "Secret orders" oppo- 
sition to such extreme as to make them tests of fellow- 
ship would divide most any church. But could not that 
extremist cry, "Who split the log?" Midweek prayer 
meeting is advocated by some and opposed by others. 
"Who split the log?" is asked by the one who opposes. 
Religious papers can be opposed the, same way and the 
same provoking question raised, "Who drove the 
wedge?" "Who split the log?" and so on with the college 
question and many other things of like nature. Those 
who go to an extreme in negative opposition and de- 
nounce as digressives those who do not go to the same 
extreme in the matter not affecting the seven units, one 
or more of them, are driving a wedge of division. Let 
us all pray and work for "the unity of the spirit in the 
bond of peace." Behold, how good and how pleasant it 
is for brethren to dwell together in unity." 



OUR SAVIOR'S PRAYER FOR UNITY. 
By Lee Jackson. 

Having prayed for his apostles, whom he had chosen 
to perform the functions of their all-important mission, 
Jesus continues : "Neither for these only do I pray, but 
for them also that believe on me through their word ; 
that they all may be one ; even as thou, Father, art in 
me, and I in thee, that they also may be one in us ; that 
the world may believe that thou didst send me." (John 
17:20,21.) 

There is a necessary oneness of heart and soul on the 
part of the followers of Christ for which our Savior 
prayed that has never at any time been fully realized, 
not even during the apostolic age. Even while the 
apostles were yet living there were jealousies, ungodly 
rivalries and contentions prevailing in the congregations 
which they established. In some instances they had their 
self-chosen views relative to pre-eminence among the 
apostles and other inspired teachers. Some claimed to 
be followers of Paul, some of Apollos, and others of 
Cephas. The Jewish converts had their disturbing ques- 
tions relative to the law of Moses, while the Gentile 
Christians were troubled by those who desired to sub- 
ject the testimony concerning Christ to the test of philo- 
sophical speculations. And in the congregation at 
Corinth, even those endowed with miraculous gifts were 
disposed to misuse those gifts and to quarrel among 
themselves about the relative importance of their special 
endowments. The Lord's supper was abused by being 
turned into a common feast. Yet, notwithstanding these 
rivalries, contentions, abuses, factions and other exist- 
ing evils and disorders, the apostles addressed these err- 
ing ones as God's people, as brethren, as saints, and as 
members of the body of Christ. This should impress 



92 our savior's prayer for unity 

us with the necessity for love and forbearance toward 
those who are in error. 

When we reflect upon the conditions prevailing when 
the gospel was first proclaimed in the world, we are not 
so much surprised at the misunderstandings and mis- 
apprehensions which led to disorders among primitive 
Christians. With the exception of the teaching which 
the people of Israel had received through the Old Testa- 
ment prophets, all of the most enlightened peoples of 
the world had long been imbued with the notion that 
whatever there is of good for man must come through 
an observance of rules of conduct which were based 
upon principles of moral philosophy and doctrines con- 
cerning truth in the abstract. The devout Israelites 
maintained that especial blessings from the God of Israel 
could only be secured through a formal observance of 
the ceremonials of the law, as interpreted by the tradi- 
tions of their fathers, while the untutored pagans were 
firm in the belief that the gods would favor those who 
were faithful in conforming to the requirements of a 
ritualistic worship. With notions so universally pre- 
vailing it is not to be wondered at that the perception of 
gospel teaching on the part of so many of the early con- 
verts to Christ was a perverted perception. As a leaven 
in the lump, these perverted notions were freely at work 
in many quarters while the apostles were yet alive, and 
it was this that caused them so much painful anxiety 
and so many gloomy forebodings as to the future of 
their labors. It was with reference to this condition of 
affairs that Paul wrote, "The mystery of iniquity doth 
already work." (2 Thess. 2:7.) And with reference 
to this same retrogression from the purity and sim- 
plicity of gospel teaching the apostle Peter wrote, 
"Among you also there shall be false teachers, who shall 
privily bring in destructive heresies, denying even the 
Master that bought them." (2 Pet. 2:1.) And fore- 
seeing the inevitable results of this leaven of false teach- 
ing, Jude exhorts to "contend earnestly for the faith 



our savior's prayer for unity 93 

which was once for all delivered unto the saints." These 
inspired apostles knew that these prevailing misconcep- 
tions would eventually bring in divisive and soul-de- 
stroying heresies, which would lead to a rejection of 
Christ through a denial of his exclusive claims as man's 
only Redeemer. This denial of the claims of Christ 
would mean a denial of his rightful authority to rule 
in the hearts and lives of his people. After the passing 
away of these inspired leaders, the decline into a condi- 
tion of apostasy from the truth of the gospel on the 
part of vast numbers of the professed followers of 
Christ was very rapid. 

A study of the literature belonging to the period 
immediately following the time of the apostles shows 
that belief in abstract doctrines based upon superficial 
interpretations of the scriptures was the prime cause of 
the first schisms among Christians, and the apostasies 
from the faith of the gospel. Instead of accepting it as 
a system of divinely inspired testimony concerning the 
Christ, they perverted the gospel by lowering it to the 
level of a system of theology. The scriptures were 
used as a support for orthodox doctrine and not for 
the purpose of learning of Christ as a Savior, and a 
man's Christian character was judged by the orthodoxy 
of his doctrine and not by his faith in Christ and obedi- 
ence to his will. It is at once seen that this serious 
prostitution of the gospel from its original purpose as a 
means for bringing men to Christ could have no other 
effect than that of causing divisions and bringing in a 
reign of confusion and religious intolerance. The prayer 
of our Savior is "for them that believe on me through 
their word, that they may all be one." It does not in any 
manner contemplate a belief that looks toward or rests 
upon any formulated system of doctrinal tenets whether 
written or unwritten. This belief, which looks exclu- 
sively toward the Christ as an only and all-sufficient 
Savior needs to be distinguished from belief in doctrines 
which men abstract or deduce from the Bible as a book 



94 our savior's prayer for unity 

of revelation. The faith which rests upon Christ as a 
personal Savior, having as its support the word of testi- 
mony proclaimed by the apostles as inspired witnesses, 
is unifying, while belief in a system of tenets deduced 
from the scriptures, or from any other source, is neces- 
sarily divisive. Such systems as can be devised for 
purposes of fellowship may be either enlarged or di- 
minished, as the fancies of men may dictate, or accord- 
ing to the knowledge of what the Bible contains as a 
storehouse of sacred treasures. The student of the Bible 
who adds to his creed as he advances in knowledge will 
have a long list of items in that creed, while the creed 
of the man limited in information will be correspond- 
ingly abridged. It is thus readily seen that to make such 
a system a test of fellowship is to introduce into the 
congregation a source of endless strife and confusion. 
The essential unity for which our Savior prayed is 
already an accomplished reality. The fruit-bearing 
branches are in vital oneness with the vine, and these 
branches are in unity with one another because of their 
joint participation in the life of the vine; and so under 
the mediatorial reign of the Christ all redeemed be- 
lievers, as God's people, and as being in living com- 
munion with Christ, are necessarily in essential unity 
with one another. This unity of fellowship in Christ is 
the essential result of the fulfillment of God's purpose 
in summing up all things in Christ, whom he has given 
to be the head over all things to the congregation of 
the redeemed, "which is his bodv, the fullness of him 
that filleth all in all." (Eph. 1:10-23.) The supreme 
duty of those who hear the gospel is to believe in Christ 
with that degree of strength which accepts him in all 
that he claims to be as man's Savior. Under the guid- 
ance of the Holy Spirit the apostles and other inspired 
witnesses all bore the same testimony concerning the 
Christ, a-nd those who believed exercised a faith that 
looked toward the same personal Savior, and were in- 
ducted into his kingdom by submitting to his authority 



our savior's prayer for unity 95 

in obeying the same commands. These commands were 
not presented to them as being parts of a ritualistic 
faith, or as items in an inspired creed, but they were 
presented as conditions whereby the obedient ones were 
brought into fellowship with Christ and thus made par- 
takers of the benefits of his shed blood. These first 
Christians were all one in the simple worship, for in 
its observance they were all guided by the apostles' 
teaching. In a word, the faith which held them in 
oneness with Christ, and which bound them together in 
fellowship with one another, was an active, living faith. 
It was a faith that was the law of the heart, because it 
worked through love. When the unity for which our 
Savior prayed is fully realized, this faith as the law of 
the heart will be the ruling force in the congregations 
of Christ, and strifes and divisions will cease because 
all will be obedient to him who said: 'This is my 
commandment, that ye love one another, even as I have 
loved you." 



IN THE SHADOW OF THE CROSS. 
By D. C. Janes. 

A careful consideration of the circumstances imme- 
diately preceding our Lord's truly great and vastly im- 
portant prayer will help much toward putting us in the 
right attitude, to let these words have their proper 
weight and solemn significance. The heavenly Visitant 
had passed the experiences of the stable birth and the 
manger cradle, the flight to Egypt, the growth to man- 
hood, the baptism, the public ministry and the last pass- 
over. The Son of the Highest had washed the feet of 
his disciples who had been in strife about who of them 
"was accounted to be greatest." The traitor had been 
designated ; the new commandment had been given ; 
Peter's denial and the scattering of the apostolic band 
had been foretold. At the opening of the fourteenth of 
John, our Savior began his last discourse, comforting 
them with words about the many mansions and the 
Holy Spirit. In the fifteenth and sixteenth chapters, he 
continues with words on abiding in him, using the illus- 
tration of the vine and the branches, and also speaking 
of other matters. And the seventeenth is the great 
prayer chapter with its four divisions, in which he 
prays (1) for his own glorification that God may thereby 
be glorified; (2) for the keeping, the unity and the 
sanctification of the apostles; (3) for the oneness of 
those believing on him through their word, and (4) for 
the apostles again that they might be with him. 

The climax was just at hand. In the presence of the 
apostles he was praying within the shadow of the cross 
which they could not see, but which was very real, very 
certain and very near to him. Within a few hours he 
was betrayed, deserted and denied. There were the 
trials and the mockings; then the sorrowful march to 



IN THE SHADOW OF THE CROSS 97 

Calvary; the pierced hands and feet, the uplifted cross, 
the hours of agony, prayer for the wrongdoers, the 
weeping mo.ther, the jeering crowd, the broken heart, the 
bleeding side — the atonement for your sins and mine. 
Here at the consideration of our blessed Redeemer's 
prayer is a place to divest ourselves of every divisive 
and factious thing, thought and inclination. Here is 
holy ground. Let us take off our sectarian shoes, throw 
away our robe of self-righteousness, lay aside all shams 
and pretenses, and get down low enough to appreciate 
the who, the what, and the wherefore of this petition 
which comes in such close contact with the crucifixion, 
that event unparalleled in all the world's history. 

There are many causes of division and disunion, and 
the removal of the causes at least contributes to the re- 
moval of the effect. Hatred (Prov. 10:12), pride (13: 
10), wrath (15:18) and whispering (26:20) are men- 
tioned. "Foolish and ignorant questionings" (2 Tim. 2: 
23) tend in the same direction. Prejudice is no peace- 
maker. Ignorance such as that of the brother who is 
said to have regarded the American Standard Revised 
Verson of the Bible as the work of the devil may 
be destructive of the oneness for which Jesus prayed. 
And unbelief is a great hindrance. It is bad enough 
that not all men believe that baptism is unto the remis- 
sion of alien sins, but that some who see this clearly do 
not believe in God's special care for his children is also 
bad. That there is unbelief among "us" is evident from 
the question, "Must a church, before having elders, wait 
until a Christian is found that fills the qualifications in 
every little point?" He who rightly reads the qualifica- 
tions in both Timothy and Titus will find the word must 
inserted just before them in each case. Of course, must 
in "Ye must be born anew" means must, but not all seem 
to think it really means must when Paul used it in tell- 
ing the specifications for an overseer of God's flock. That 
there should be division when such a state exists is not 
strange. 



yo OUR SAVIOR S PRAYER FOR UNITY 

Binding and loosing where God has not results in 
division. When he has required us to teach without 
legalistieally specifying the method, trouble results from 
trying to bind a method which God has not bound. Like- 
wise, when Jehovah has bound us (Eph. 5 :19; Col. 3 :16) 
as to the kind of music we offer to him, to break the 
bond and include what he left out, becomes the occasion 
of a great schism, loss of property, hard feelings, and a 
wounded, blighted and blasted cause. Magnifying dif- 
ferences may also contribute to disunion. Exact agree- 
ment in minutiae in every matter need not be expected 
while there are various degrees of knowledge and growth 
among Christians, nor need these be the occasion of dis- 
cord. What does it matter if "he that is weak eateth 
herbs?" (Rom. 14:2.) Not all differences are sinful, 
and not all differences justify division. All human stand- 
ards of religion, creeds, and the like, whether written 
or unwritten, are unwarrantable causes of separation 
where unity and harmony should be supreme. 

When brethren are persistently out of order and will 
not be set right, it becomes necessary (according to the 
word) to discontinue fellowship with them (Rom. 16: 
17; 2 Thess. 3:6; Tit. 3:10) ; but, unfortunately, not all 
seem to believe this. Disorderly members are permitted 
to remain in the fellowship and to damage the body for 
which Jesus died. When discipline is properly exercised, 
it is wrong to receive and fellowship the disorderly mem- 
bers anywhere before they have made amends for their 
misconduct. Failure to observe the King's directions on 
this subject will result in evil ; indeed, it is evil within 
itself. How fine it would be if the main body of mem- 
bers in each congregation would make all the flock to 
know that persistent misconduct would not be tolerated. 

Some of our modern journalism is a disgrace to 
Christianity and a contributing factor to bitterness and 
dissension where love and harmony should prevail. A 
brother writes of a fellow preacher and others as, "The 
'old man' and his little popes' " ; a paragraph telling of 



IN THE SHADOW OF THE CROSS 99 

a "holiness" woman attempting to speak in a tongue is 
headed, "Sic 'em, Tige." "He is as dishonest as the 
very devil himself," says one preacher and editor of an- 
other preacher and editor, and further describes him as 
"a mischievous servant of the devil." And we have this: 
"They must be idiots, sure eough," and other matter 
which I do not feel like putting in here. That brethren 
should thus write is too bad, and that editors should pub- 
lish such material seems not to make the matter any 
better. Would it not be a grand, good thing if readers of 
religious papers would say in that way which has to be 
heeded, "We will not have such work as this?" I would 
not like to pay money to support such journalism. If we 
must have religious papers, they should be adequately 
edited, which, I know, has its problems, but I think 
these bitter and unbecoming things could be dispensed 
with. And there is other unsuitable matter which takes 
time and space which could better be used otherwise. 
For example, a brother who writes more than a column 
doesn't "see why . . . the scriptures should be in- 
terpreted," although he can't go ten steps in preaching 
the word unless he does interpret ("tell the meaning of; 
explain; expound"). 

Among "the things which make for peace," unity 
and hearty co-operation, are the removal of the "middle 
wallfs) o'f partition" (Eph. 2:14); the use of Biblical 
phraseology (1 Pet. 4:11); forbearance (Eph. 4:2); 
speaking the same thing and having the same care (1 Cor. 
12:25). An elaborate treatment of matters of such mag- 
nitude is impossible in the space at present available, but 
if a simple cause of divine unity and cure for devilish 
division is desired, you have it in that one mighty word, 
love. "Love covereth a multtude of sins." (1 Pet. 4:8.) 
"Love ... is the bond of perfectness." (Col. 3: 
14.) Why are not more mothers estranged from their 
wayward sons and erring daughters? Because they love 
them. It may be said that they are "blind," and so on, 
but the fact remains that they hold on to their children 



100 our savior's prayer for unity 

though the children may not hold on to them. It is done 
because they love them. When brethren truly love each 
other there is not apt to be much division. We will not 
lightly throw overboard our brother whom we love, and 
ride contentedly on without him. 

"Factions, divisions, parties" are sinful. (Gal. 5:20- 
21.) They are directly opposed to that fine and close 
unity for which Christ prayed. We who believe on the 
Son of Man through apostolic teaching should stand 
shoulder to shoulder in the every-day conflict against the 
arch enemy of our souls and of our race. "For brethren 
to dwell together in unity" (Ps. 133:1) is too good and 
too pleasant to be sacrificed needlessly. In preaching, I 
will require of the alien no conditions of pardon which 
God does not require. And in like manner I will deal 
with the citizen of the kingdom. To promote good fel- 
lowship among disciples of Jesus, I will sacrifice my mere 
preference and co-operate with my brother in his prefer- 
ence, which he is not willing to give up. 



UNITY. 
By L. E. Johnston. 

On the night before Jesus suffered death on the cross 
he prayed for his disciples, those who were such then, 
and for those who should believe on him ''through their 
word." That includes us of today, for through their 
testimony we believe. Read the account of that night, 
including the seventeenth chapter of John. The especial 
burden of this prayer seemed to be that his followers 
"might all be one," for four times is this petition made. 
More than eighteen centuries have passed since then and 
today one or the other of two things must be true : Either 
the most of those who profess to be his followers are 
not so, or the dying prayer of our Savior remains un- 
answered. Is it the latter? Let us suppose so. 

When our friends leave this world, their parting re- 
quests take on a special significance and we make, if 
necessary, great effort to fulfill them. How is it, then, 
that this best friend that any of us have ever had, has 
had this special dying request so long unanswered? 

If traced to the final analysis, I believe we may find 
that the reasons are two, namely, lack of knowledge and 
lack of willingness, and that the last is greater than the 
first. Not that all are unwilling to deny themselves, to 
give up their preferences, and to be where Jesus wishes 
them to be and where he prayed that they might be. But 
some are. For this is a careless and selfish age and the 
people are, many of them, "lovers of pleasures more 
than lovers of God." Of those to whom this does not 
apply, there are many who, with all their ability, wish 
to do what they can to help answer this prayer; but 
they are held back by the ones to whom they defer on 
account of their supposed superior knowledge. And there 
are some of these latter, who, loving to have the pre- 



102 our savior's prayer for unity 

eminence, manage with whatever of craft they may pos- 
sess of their own and with whatever has been learned 
before time, to keep their flocks where they are instead of 
where Christ prayed for them to be. For if there were 
no flocks to have authority over they could have no 
authority or pre-eminence. 

Jesus is the center, and when we are all where he is 
we will all be together. At present it is not so. Scattered 
here and there throughout the religious system claiming 
Jesus as their sun and center are various bodies at vari- 
ous and varying distances from the center and from 
each other. Each receives more or less light, but they 
are separate and can never all be together until they 
are united in him w T ho is the center of it all. If such a 
meeting might come there would be light to illumine the 
universe, and surely all might see and believe. 

In times gone by, it used to be said that oneness was 
not to be desired, that division was better, but it is hard 
to understand how anyone could ever have believed that 
in the light of Christ's life, his teaching and his dying 
w r ords. It is hard to understand how they read. Most 
now, even of those on the outskirts of this system of reli- 
gious bodies, admit its desirability, but they question 
its possibility. And, here again, are those who, instead of 
leading their flocks aright, stand in the way and keep 
them from entering the one fold of the Great Shepherd. 
Jesus said, speaking of the Gentiles, "Other sheep I have, 
which are not of this fold : them also I must bring, and 
they shall hear my voice ; and there shall be one fold and 
one shepherd." If such were his care for the Gentiles 
and his desire for them that they might be in the "one 
fold," what must be his feeling today in view of the 
great number of folds into which his professed followers 
are divided? In view of the recurring burden of that 
dying prayer, what must be his feeling as he sees things 
as they are ? But he is no longer bidding a few followers 
an earthly farewell ; he is no longer agonizing in Geth- 
semane, and about to suffer the most terrible death to 



UNITY 103 

which human ingenuity and human cruelty could subject 
him; he is clothed with glory and immortality and is 
''King of kings and Lord of lords." And it is well to 
work while the day remains, for some time the oppor- 
tunity will have gone by. 

But these separate religious bodies are made up of 
individuals and it is the individuals and not the aggregate 
bodies that are the actual units to be welded into one 
body. To do the things that should be done there must 
be knowledge on the part of the rank and file. This 
knowledge must be obtained by a clear, fair, intelligent 
study of the Bible, which is our guide book, and is to 
be followed if we would make the journey safely and 
gain the heavenly inheritance which is waiting for us. 
There must be a patient and determined continuance in 
well-doing, no matter what hindrances and persecutions 
there may be. There must be warfare against wrong and 
it is here that the greatest opposition will be aroused, for 
it is when the adversary's work is attacked and he is in 
danger of losing ground that his wrath is most fierce 
and he hurls his most venomous darts. Truly, there is 
room for more patience and kindness and gentleness than 
we are likely to possess. But a good deal has been said 
about these and perhaps not enough about other neces- 
sary qualities. There must be strength to "stand fast 
in the faith" whatever comes ; we must "contend earnestly 
for the faith," we must fight "the good fight," remem- 
bering that the "weapons of warfare are not carnal," but 
taking the "whole armor of God that ye may be able to 
withstand in the evil day, and having done all, to stand." 
To do all these things will cost something and may cost 
much. But the reward is sure. 

Some of the things which help to make and keep 
division are the numerous more or less elaborate systems 
that have been worked out for the individuals of different 
churches to conform to. Contrast with these the sim- 
plicity of organization and of work and worship in 
Christ's church. When elaborations on this simple sys- 



104 our savior's prayer for unity 

tern begin then differences come in. Christ's system is 
perfect. It seems presumptuous to try to form a better. 

But though the system is perfect the individuals in 
the church are not. Here, perhaps, lies the greatest diffi- 
culty of all. Just how much allowance is to be made on 
account of lack of knowledge, or of mental or moral 
strength, or on account of circumstances, is not ours to 
say further than is written. But nothing short of the 
highest effort to learn God's will and to do it should be 
expected of any, and especially of ourselves. We know 
our own limitations and hindrances best, and so may be 
inclined to special leniency in this instance. The highest 
type of uprightness of life should be the standard striven 
for; the life that stands against wrong, no matter how 
popular it may be, and for the right, no matter how 
unpopular the cause. That is, it is God's approval we 
should work for rather than that of this world when- 
ever there is choice between the two, and it is very often 
that there is. For it is God's approval that will count 
when the great day of reckoning comes. The world's 
approval may help for a little time. That of God will 
be our help and stay through all eternity. 

Just how far God's children may fall short of the re- 
quirements laid down and yet be saved by God's mercy 
is not for us to say. But it does not seem wise to pre- 
sume on this mercy. It behooves each to live to the 
highest limit of his knowledge and abilities without leav- 
ing anything to God's mercy until he has done all he 
possibly can. There will be plenty of room for it then. 
"If the righteous scarcely be saved, where shall the 
ungodly and the sinner appear?" 

When all earnestly study the Bible to find what they 
shall do, and willingly and earnestly use their best efforts 
to do it, then the unity for which the dying Savior prayed 
will not be very far off. And as unity is reached it will 
be necessary to keep doing continually, earnestly. The 
momentum of continued earnest work will help to keep 



UNITY 105 

the body together. It is not the marching, warring, vic- 
torious army that becomes disaffected and divided. 

May the day speed when all may be one in name, 
in faith and doctrine and practice ; when there shall be 
"unity of the Spirit" in the "one body/' of which all who 
seek the heavenly land may be members in Christ Jesus. 



THE SAVIOR'S PRAYER FOR UNITY. 
By E. L. Jorgenson. 

In the seventeenth chapter of John, Jesus prays first 
for himself, then for his immediate followers, and then 
for all those who should "believe on him through their 
word." Four times there he pleads for the unity of his 
disciples, "That they may all be one," actually one in the 
same measure that He and the Father are one. That 
prayer was blessedly fulfilled in the early church where 
"the multitude of them that believed were of one heart 
and one sour' ; but it is far from fulfilled today. 

The subject of Christian unity is the most difficult 
of our times. I used to know all about it! Now I have 
my doubts and difficulties. It is not these doubts and 
difficulties, however, that I propose to share with you in 
this lesson, but some things rather about which I am sure 
and certain, positive and confident. 

1. I am sure that denominationalism is all wrong 
and sinful in the sight of God. The Bible settles that. 
I believe that all sectarianism, disunion, non-union, non- 
co-operation, non-schism and division is sinful in God's 
sight. 

2. I believe there is but one true church. "There 
is one body." That is an age-long fact. It is not only 
true that there ought to be, but that, in spite of the rent 
condition of the church, there is but one body. I do not 
mean that denominations, as such, constitute that one 
body ; far from it. They only mar its unity. But one 
church of which I speak consists of all true children of 
God in every place; all the regenerate, all the redeemed 
in the aggregate, those "whose names are enrolled in 
heaven," members of "the church of the first born," and 
of the "general assembly." No one is a member of that 
body because he is a member of some denomination, but 
in spite of it. 



THE SAVIOR'S PRAYER FOR UNITY 107 

3. I believe, furthermore, that these children of God. 
scattered abroad as they are, many of them members of 
denominations, some in error worse than others, but chil- 
dren of God, nevertheless, because they have once defi- 
nitely become so. I believe these could and should be 
gathered together into an outward and visible unity, an- 
swering the Savior's prayer, duplicating the New Testa- 
ment church, restoring and exhibiting original Chris- 
tianity. 

Let us look for a moment into the nature of religious 
differences. There are first, those differences in belief 
which directly affect conduct. I mean congregational 
conduct, not personal. (Personal conduct, important as 
it is, need not hinder union.) Differences, for example, 
as to the name, the creed, the method of church control, 
of administrating charity and missions, baptism, music, 
the Lord's supper, finances. Second, there are differences 
-which do not directly affect congregational conduct; dif- 
ferences on election, the Holy Spirit, the millennium, 
and the like. 

In regard to the first class of differences, believers 
need to be united, for these are things which we do, 
not individually and alone, but congregationally. These 
stand for action, practice, conduct, in which all believers 
are involved. And, fortunately, there is a platform upon 
which, without argument or discussion, all believers are 
already united as to these things. Examine the following 
chart : 

Human names — Name — Christ's. 
Westminster, etc. — Creed — The Bible. 
Boards, conferences — Control — Christ the Head. 
Societies — Charity and missions — The church. 
Infant sprinkling — Baptism — Believer's ; burial. 
Instrumental — Music — Singing. 
Monthly, quarterly — Lord's supper — Weekly. 
Socials, etc. — Finances-— Free will gifts. 

In the middle column are the principal items touch- 



108 our savior's prayer for unity 

ing congregational conduct. On the left are the things 
on which believers are disagreed. On the right, things 
upon which believers are united. Why? Because by a 
common consent those things on the left are not in the 
Book, while those listed on the right are in the Book. 
Fortunately, no one holds the things in the left column 
essential to salvation or required of God. No one believes 
that human names and creeds, that sprinkling, that the 
baptism of infants, that monthly, quarterly or yearly 
communion, that instrumental music, that socials, fairs, 
and the like, that central ecclesiastical boards, confer- 
ences, etc., that missionary societies, are absolutely neces- 
sary. On the other hand, no one believes the wearing 
of Christ's name, the Bible alone as the creed believer's 
baptism, baptism by burial, weekly communion, singing, 
the church as the society for missions, free will giving, 
and the independence of each congregation with Christ 
the head of the church — no one holds these things as 
sinful. They form, therefore, a true basis of union. 
It is true that some Christians hold the things on the left 
as advantageous to the propagation of Christianity, but 
would not the advantages of a united church, though it 
were upon a narrower platform, more than offset the 
advantages of the things on our left, practiced by a 
divided church? 

In regard to the other class of differences, those that 
do not directly determine congregational conduct, why 
should they hinder Christian union and unity? I grant 
you there are some matters of belief which can not be 
reduced to practice, such as our Lord's person and nature 
(John 8:24), His resurrection (Rom. 10:9), that are 
fundamental. But why should a difference on election, 
on the Holy Spirit, on the millennium, for instance, 
affect unity though our differences be freely expressed? 
For these are not things which we do. My belief and 
teaching along these lines do not involve you in any 
wrong act, or act which you believe to be wrong. 

I know there are those who say, "Since these are not 



THE SAVIOR'S PRAYER FOR UNITY 109 

things which we do, they can not be essential ; why not 
be silent upon them for unity's sake, or at least why not 
confine ourselves to reading and reciting scripture on 
these controverted themes for unity's sake?" Now. there 
is a very plausible and subtle fallacy right there. We 
can not be silent upon such themes because God demands 
a full testimony on all subjects. (Matt. 4:4; 2 Tim. 3: 
16: 4:1, 2; 2 Pet. 1:19; 3:2; Rev. 2,2:16.) Paul was 
"pure from the blood of all men." For he "shrank not 
from declaring . . . the whole counsel of God." 
Not even when there was dissension on a subject — one, 
too, which did not directly affect conduct — did Paul cease 
to teach. (See 1 Cor. 15.) 

"Very well," you say, "God demands a full testimony 
on all subjects; but on controverted subjects which do 
not affect practice can we not confine ourselves to the 
reading and recitation of the word for unity's sake? 
Would you want to be limited to reading God's word on 
such subjects as repentance and baptism? You answer, 
"No, these are essentials." Very well ; but whatever mo- 
tive-testimony is needed to lead men to take those essen- 
tial steps is also essential to their salvation, is it not? 
Last week I baptized a man who had gone through nine- 
teen protracted meetings. Never until he heard a dis- 
course on the coming of Christ did he yield. Now, the 
second coming of Christ is not something that we do, 
but to him at least that teaching was essential, because by 
it he was led to take the essential steps. We must dis- 
tinguish between essential steps and essential scriptures. 
To preach the essential steps is not preaching what is 
essential to salvation at all. And if you do not wish to 
be limited to reading and quoting scripture in presenting 
the essential steps, for the same reasons I do not wish 
to be so limited in presenting the essential motives. But 
you interpose, "I can state, upon occasion, the essential 
steps in Bible terms." Oh, so can I, thank God, state 
my belief upon every subject upon occasion in Bible 
torms; but if on« can do that, then why should he be 



110 our savior's prayer for unity 

limited to that? If it is important to illustrate, elucidate, 
impress and apply, in short, to use human words in set- 
ting the essential steps before men, it is just as necessary 
to be free in the same way in setting the essential motives 
before men. 

I propose, therefore, as a basis for Christian unity 
the following: (1) In regard to all items of congrega- 
tional conduct and practice — only such as are found in 
the New Testament. (See the chart.) Upon these, for- 
tunately, there is already almost universal agreement. 

(2) In regard to matters indifferent (things right, 
but not required), mutual forbearance, giving in and giv- 
ing up to each other for unity's sake where necessary. 

(3) In regard to differences in belief that do not 
directly determine conduct (as already defined). 

(a) Let every believer be able and willing to state, 
upon occasion or demand, every article of faith for which 
he would contend in Bible terms, without human addi- 
tion or subtraction, alteration, explanation or interpreta- 
tion ; but (b) being thus able and willing to state his 
faith in Bible terms, let him not be confined to the use 
of such terms ; but let him be free to impress the truth 
along any line in human language, because to do so may 
prove as essential to someone's salvation as the matter of 
setting the essential steps before him. (c) Above all, 
"Let love of the brethren continue" ; "love one another 
from the heart fervently" ; for love is the "bond of per- 
fectness" and the secret of all true unity. When in doubt 
as to how hard to press, or just how to speak some truths, 
remember the rule, speak it in love. (Eph. 4:15.) 



UNITY— ONENESS. 
By T. H. Kirkman. 

Text: John 17:6-11. 

"I have manifested thy name unto the men which 
thou gavest me out of the world: thine they were, and 
thou gavest them me ; and they have kept thy word. 
Now they have known that all things whatsoever thou 
hast given me are of thee. For I have given unto them 
the words which thou gavest me; and they have received 
them, and have known surely that I came out from thee, 
and they have believed that thou didst send me. I pray 
for them; I pray not for the world, but for them which 
thou hast given me ; for they are thine. And all mine 
are thine, and thine are mine ; and I am glorified in them. 
And now I am no more in the world, but these are in 
the world, and I come to thee, Holy Father, keep through 
thine own name, those whom thou hast given me, that 
they may be one, as we are." 

How were they to be one? First, how was Jesus 
and the Father one? One in purpose, of one mind in 
respect to man's salvation. In order that the apostles 
might be one, it was necessary for them to be of the 
same mind ; to be of the same mind would prompt them 
to teach the same thing; had the apostles taught dif- 
ferently they would have ignored the Savior's prayer, 
thereby becoming unworthy of their position. 

The Savior had already shown his love for fallen 
man by forsaking his place around the throne and com- 
ing to earth to bring the message of God to man. 

He was so much concerned about the salvation of 
poor fallen man that when the time drew near for his 
crucifixion we find him in the garden of Gethsemane, 
where he gave utterance bo this wonderful prayer for 
tarity. 



112 our savior's prayer for unity 

Second, in order that the disciples or converts all be 
one, it was absolutely necessary that the apostles all 
teach the same things. By teaching differently would 
have been the means of building up rival institutions, 
thus introducing confusions and division instead of unity, 
as Christ prayed. The religious division now in exist- 
ence owes its existence to man's failure in observing the 
prayer of Jesus the Lord. Could we carry our minds 
back by an eye of faith to Gethsemane and view the 
Savior as he pours out his soul to the Father of light 
in prayer on unity, methinks it would change our in- 
difference to an earnest desire for unity. 

We now wish to note Christ's prayer as he prays for 
those that should hear the words of the apostles. (John 
17:20-21). "Neither pray I for these alone, but for 
them also which shall believe on me through their w r ord ; 
that they all may be one, as thou, Father, art in me, and I 
in thee, that they also may be one in us." (Why?) "That 
the world may believe that thou hast sent me." 

We can see the great loving heart of our Master 
opened up on our behalf in this prayer to his Father 
just before his crucifixion. In my mind's eye I can see 
the sweat as it pours from the face of my Lord as great 
drops of blood; I can see his wonderful concern for me 
as he pours out his heart's desire to God for the unity 
of his disciples. If all who claim to love God and be- 
lieve the Bible to be the Word of God and believe Jesus 
Christ to be the Son of God were all of the same mind, 
where would the non-professor be today? Echo, where? 

We are glad to note a tendency among the leading 
teachers of all religious denominations toward unity. 
Instead of thanking God for division that all may have 
their choice, they have begun the search for a common 
ground upon which all may be united. It is true they 
are seeking a human standard instead of divine; human 
philosophy instead of the Word of God. Our prayer to 
the great Jehovah is that their eyes may be opened to 
the divine pattern, to the Word of God as a basis of 



UNITY ONENESS 113 

unity; in fact, the only basis upon which all people can 
unite without a sacrifice of truth or conscience. There 
is not a human system in existence that can bring about 
a complete state of unity. If there were, it would be too 
low to please God. We are all agreed that the Bible is 
the Word of God. We are all agreed that it is the best 
book on earth ; that it contains a perfect system ; that it 
sets forth a perfect pattern. Then, why not lay aside 
all these human devices, human systems or patterns, and 
accept the divine pattern, God's Word? For all the 
rest are utter failures and could not please God. 

See Col. 3:17: "And whatsoever you do in word or 
deed, do all in the name of the Lord Jesus." Again, 
Eph. 1 :22, 23: "And hath put all things under his feet, 
and gave him to be the head over all things to the 
church, which is his body, the fulness of him which 
filleth all in all." Again, 1 Pet. 4:11: "If any man 
speak, let him speak as the oracles of God; if any man 
minister, let him do it as of the ability which God giveth ; 
that God in all things may be glorified through Jesus 
Christ." Thus we see that unity outside of or beyond 
the authority of Christ can not please God. 

How, then, can we become one and be in harmony 
with the Lord's prayer? We answer, by having our 
wills swallowed up in the will of God. I am willing, yea 
doubly willing, to meet anyone upon the Word of God, 
and follow the injunction of the apostle Peter as recorded 
in 1 Pet. 4:11 : "If any man speak, let him speak as the 
oracles of God" ; or, with Thomas Campbell, "Where 
the Bible speaks, we speak; and where the Bible is 
silent, we are silent." We are willing to trample all the 
doctrines and dogmas of men under our feet and to be 
governed by the doctrine of Christ, to build according to 
the divine pattern. Will you meet me on the God-given 
system? But should you ask me for the sake of unity 
to ignore one single divine principle, I answer, no ; no, 
not to please my father, mother, wife or child. I can 
not afiford it. Heaven, with all its glories, is too sweet to 



114 our savior's prayer for unity 

me. I value the love of my Savior above all human love. 
Then, friends, in conclusion, let's keep the unity of 
the Spirit in the bond of peace and thus be in harmony 
with the Savior's prayer for unity. 



CHRIST'S PRAYER FOR UNITY. 

(John 17.) 

By George A. Klingman. 

The shadows of Gethsemane and Calvary fell athwart 
the little company of perplexed disciples who had gath- 
ered "in the large upper room" for "The Last Supper/' 
The Lord and Teacher had washed the disciples' feet, 
giving us an example of humble service and loving min- 
istry ; but there was one of the number who would be- 
tray him, another who would thrice deny him, and all 
would forsake him and leave him; and as the shadows 
deepened they were filled with sorrow, and questionings 
arose in their hearts concerning that which they could 
not comprehend; there was only one in that company 
who knew and understood — he was treading the wine- 
press alone ; the world's sin and sorrow was crushing the 
"tender plant," the burden of our woes was breaking the 
heart that was sinless — and behold, He prays: 

First, for himself : "Father, the hour is come ; glorify 
thy Son, that the Son may glorify thee: even as thou 
gavest him authority over all flesh, that to all whom thou 
hast given him, he should give eternal life. And this is 
life eternal, that they should know thee, the only true 
God, and him whom thou didst send, even Jesus Christ. 
I glorified thee on the earth, having accomplished the 
work which thou hast given me to do. And now, Father, 
glorify thou me with thine own self with the glory which 
I had with thee before the world was. I manifested thy 
name unto the men whom thou gavest me out of the 
world : thine they were, and thou gavest them to me ; and 
they have kept thy word. Now they know that all things 
whatsoever thou hast given me are from thee; for the 
words v/hich thou gavest me I have given unto them ; and 
they received them, and knew of a truth that I came 



116 our savior's prayer for unity 

forth from thee, and they believed that thou didst send 
me. 

Observe the three essential elements in this petition: 
(1) The unity of the Father and the Son (verses 4 and 
5) ; (2) this unity manifested to the disciples by the work 
and teaching of the Son (verses 6 to 8) ; (3) the disciples 
believed that the Father sent the Son into the world 
(verse 8). 

The Son could pray that the Father might glorify him, 
because he had glorified the Father by accomplishing the 
work which the Father had given him to do ; they worked 
in perfect accord with each other. "My Father worketh 
hitherto, and I work." (John 5:17.) "I and the Father 
are one." (John 10:30.) "The word that ye hear is not 
mine, but the Father's who sent me." (John 14:24.) 

vSecondly, for the apostles : "I pray for them : I pray 
not for the world, but. for those whom thou hast given 
me, for they are thine : and all things that are mine are 
thine, and thine are mine, and I am glorified in them. 
And I am no more in the world, and these are in the 
world, and I come to thee. Holy Father, keep them in 
thy name which thou hast given me, that they may be 
one, even as we are. While I was with them, I kept them 
in thy name which thou hast given unto me: and I 
guarded them, and not one of them perished, but the son 
of perdition; that the scripture might be fulfilled. But 
now I come to thee; and these things I speak in the 
world, that they may have my joy made full in them- 
selves. I have given them thy word ; and the world hated 
them, because they are not of the world, even as I am 
not of the world. I pray not that thou shouldest take 
them from the world, but that thou shouldest keep them 
from the evil one. They are not of the world, even as 
I am not of the world. Sanctify them in the truth ; thy 
word is truth. As thou didst send me into the world, 
even so sent I them into the world. And for their sakes 
I sanctify myself, that they themselves also may be sanc- 
tified in truth." 



Christ's prayer for unity 117 

The burden of this petition is that the apostles may 
be kept in the name which the Father hath given unto 
the Son, that they may be kept from the evil one, and 
that they may be sanctified in the truth which is the 
word of God : "thai they may be one, even as zve are!* 
Just as Jesus took the things of God and give them 
unto the apostles, so they were to take that which he gave 
unto them and give his teaching unto the world. For this 
reason Jesus said unto them, "Verily, verily, I say unto 
you, He that receiveth whomsoever I send receiveth me ; 
and he that receiveth me, receiveth him that sent me." 
(John 13 :20.) In the light of such a statement from the 
Lord himself, how false is the doctrine which represents 
the apostles as preaching different "gospels." The learned 
talk about the Petrine, Pauline and Johannine gospels is 
just so much learned infidelity against which we should 
set our faces as flint. When Paul withstood Peter to the 
face at Antioch, they were in no disagreement as to doc- 
trine ; Peter's mistake was one of conduct. (Gal. 2 :11-21, 
especially verse 14.) When Paul separated from Bar- 
nabas, they did not go out preaching different doctrines, 
but the same message was proclaimed by both of those 
earnest missionaries and their co-laborers. The Lord's 
prayer for the apostles was answered and they have left 
us the teaching of God in its purity and blessed unity. 

Thirdly, the Lord prays for all his disciples: "Neither 
for these only do I pray, but for them also that believe 
on me through their word ; that they may all be one ; even 
as thou, Father, art in me, and I in thee, that they also 
may be in us ; that the world may believe that thou didst 
send me. And the glory which thou hast given me I 
have given unto them ; that they may be one even as we 
are one ; I in them, and thou in me, that they may be per- 
fected into one; that the world may know that thou 
didst send me and lovedst them, even as thou lovedst 
me." The Lord looked down through the trials, tempta- 
tions and triumphs of the centuries and prayed that all 
those who believe on him may be one, even as he and the 



118 our savior's prayer for unity 

Father arc one. What a blessed unity ! Not a federation 

of different churches with clashing and conflicting creeds, 
but a spiritual unity — a oneness with the Father and the 
Son. The beloved disciple, who leaned on the Savior's 
breast at the supper, and who recorded this wonderful 
prayer, no doubt has it in mind, when he writes in his 
first epistle: 'That which we have seen and heard de- 
clare we unto you also, that ye may have fellowship with 
us : yea, and our fellowship is with the Father, and with 
his Son Jesus Christ ; and these things we write, that our 
joy may be made full." (1 John 1 :3-4.) 

Neither did Jesus have in mind a gigantic "religious 
trust," with politico-ecclesiastical assumption such as the 
papal hierarchy claims. His one petition is that they may 
be one even as he and the Father are one — "I in them 
. . . Thou in Me . . . they in us." This is more 
than union. We may have union without unity ; but 
where there is this spiritual unity there will be union of 
effort for all the practical work of the church; there 
will be "no schisms in the body" — no factious spirit; 
nothing will be done through strife or vainglory ; there 
will be no sects or denominations. In matters of faith 
all will "speak the same things" and will be "perfectly 
joined together with the same mind and judgment." 
Each disciple who enjoys this spiritual unity with the 
Father and the Son will "endeavor to keep the unity of 
the Spirit in the bond of peace" and will "follow the 
things that make for peace, and the things whereby we 
may edify one another." (Rom. 14:19.) No matter how 
many congregations there may be in the world, they will 
all be "of the same faith and order" — the faith which 
was "once for all delivered unto the saints," and the 
order which is given in the New Testament scriptures. 
They will wear the same names, preach the same gospel, 
have the same ordinances and the same worship — wor- 
shiping the Father "in spirit and truth," through our 
Lord Jesus Christ. In matters of opinion each will grant 
to the other the liberty he claims for himself. In matters 



Christ's prayer for unity 119 

of indifference, the law of brotherly love will prevail, 
and what one may deem a mere privilege he will gladly 
waive whenever the best interests of his brethren may so 
demand. In matters of expediency all will seek to be 
governed by the "wisdom that cometh from above," the 
younger will submit themselves to the elder, the inex- 
perienced to the experiencd. 

There will be no chronic fault-finding, no hyper- 
criticism, no backbiting nor tale-bearing. If there is need 
of opposing certain measures or methods that may be 
proposed, the opposition will be based on scripture teach- 
ing and that alone. The unity of a congregation may be 
destroyed as effectively by our opposing that which does 
not violate the teaching of the scriptures, as by advo- 
cating something which is contrary to scripture teaching. 

In conclusion, we may ask, Has this prayer been 
answered? To this we reply in the affirmative. It was 
answered in the lifetime of the apostles, who promptly 
rebuked and checked the divisive spirit whenever and 
wherever it was manifest. It has been answered all 
along in the lives of those who are "at one" with the 
Father and the Son, wherever they may be found, and 
so it is answered today in the blessed experience of all 
those who are walking "in the light, even as He is in 
the light," and who, therefore, have "fellowship one 
with another." It is not answered, however, in the 
present state of the religious world, which presents a 
lamentable spectacle. For, "There are large sects and 
small sects, and smaller sects to fight 'em; and these 
again have other sects, and so ad infinitum." But let us 
not become discouraged. We have been warned "that in 
the last days grevious times shall come" and that "evil 
men shall wax worse and worse, deceiving and being de- 
ceived." And, while there are more sects today than there 
were five years ago, let us continue to contend "for the 
faith once for all delivered to the saints" and be sure 
that in our own lives Christ's prayer will find an answer, 
and let us wait patiently for the hope of His blessed 



120 our savior's prayer for unity 

appearance when the Christ himself shall "look upon the 
travail of his soul and be satisfied "when our redeemed 
souls and glorified bodies shall rejoice in the full realiza- 
tion of the closing words of the Savior's prayer : "Father, 
I desire that they also whom thou hast given me be with 
me where I am, that they may behold my glory, which 
thou hast given me : for thou lovedst me before the 
foundation of the world. O righteous Father, the world 
knew thee not, but I knew thee ; and these knew that 
thou didst send me : and I made known unto them thy 
name, and will make it known ; that the love wherewith 
thou lovedst me may be in them, and I in them/' 



OUR SAVIOR'S PRAYER FOR UNITY. 

(John 17.) 

By John A. Klingman. 

The scene in the "upper room," when Jesus met with 
his disciples for the last time before being delivered into 
the hands of sinful men, is most solemn and impressive. 
The Savior's language appeared more wonderful and 
strange than it had ever before to these bewildered and 
troubled men. He spoke of leaving them, sending a 
Comforter, going to prepare a place for them, one of 
them betraying him and all deserting him. Their hearts 
were filled with amazement and fear. And now, just 
before going out into the night of sorrow and suffering, 
the Son of God lifts up his eyes to heaven and pours 
out his soul in earnest petition. He prays that the Father 
may glorify him; that the apostles may be faithful in 
the hour of trial and remain united with him and the 
Father, and that all who believe in their inspired writings 
may, by its influence, become and remain a united people. 

The prayer has three logical divisions : The Lord 
prays for himself, for his apostles and for all disciples. 

1. The Savior's petition for himself (1-5). 

"The hour is come!' That hour at last arrived for 
which the Savior came into the world. That hour which 
meant more to man than any hour since creation. We 
speak of marked periods in man's history. We refer to 
great battles which resulted in the revolution of state 
and society not only of a single nation, but of the world. 
Yet never was there a time in which a fiercer battle was 
fought and a more decisive victory won than in that 
hour which began with the struggle in Gethsemane and 
ended in triumph over the demons in hell when the 
angels rolled away the stone from the tomb of Joseph of 
Arimathaea. 



122 our savior's prayer for unity 

"Glorify thy Son." Jesus was glorified by the Father 
in his sufferings in Gethsemane, before the high priest 
and before the Roman governor, upon the cruel cross, 
when he shed his precious blood for the redemption of 
mankind; but, especially was he glorified when he was 
raised from the dead and afterwards ascended to the 
Father, being highly exalted and given a name which is 
above every name. Here he received the glory which 
he had with the Father before the world was. 

2. The Savior's petition for His Apostles (6-19). 

We can not call attention to every item, but this part 
of the prayer is filled with rich and practical lessons. 

"They have kept thy word" (6). Judas was the one 
exception (12). How comforting was the thought to 
Jesus that these apostles were faithful ! Can as much 
be said of us? Have we left our nets of worldly care and 
followed the Master on his mission of love? 

"I am glorified in them" (10). The eleven apostles 
glorified Christ by obedience and fidelity. They wavered, 
it is true, that dreadful night of heart-searching and test- 
ing. They all fled. Peter fell into the hands of Satan 
and was sifted as wheat. Let us not judge them too 
harshly. The test was more severe than any we have 
had. They again acknowledged their Lord after the 
resurrection, and even doubting Thomas exclaimed, "My 
Lord and my God." 

"They are not of the world, even as I am not of the 
world" (See 11 to 16.) Jesus earnestly prayed that 
they might be kept in the name of the Father and free 
from the power of the evil one. He knew that the world 
hated them and that they would be greatly persecuted. 
The book of Acts shows how nobly the apostles stood 
the test while the fires of persecution were kindled about 
them. This prayer was answered, as is also shown in the 
epistles and Revelation. 

"That they may be one, even as we are" (11). Sup- 
pose these apostles had organized separate and distinct 
bodies, giving them names that would indicate various 



©vr savior's prayer for unity 123 

and conflicting doctrines? If this could be read in the 
New Testament, the universal decision would be that 
they were not inspired since God is not the author of con- 
fusion. Thank God, their teaching is not contradictory. 
They had one message, one gospel, one faith. The church 
became divided, but it was not the fruit of their work. 

"Sanctify them in the truth: thy word is truth" (17 
to 19). The Greek word "sanctify" here denotes a dedi- 
cation or consecration. Thayer says : "So Christ is said 
by undergoing death to consecrate himself to God, whose 
will he in that way fulfills." Bible sanctification, there- 
fore, means a Christ-like consecrated life which has for 
its guidance the revealed will (truth) of God, and in the 
consecration offers up the body as a living sacrifice. The 
apostles were thus sanctified. Not only for his sake were 
they "killed all the day long" in a life of self-denial, but 
most of them gave their blood on the altar of service. 

"For their sakes I sanctify myself that they them- 
selves may also be sanctified in the truth/' Not only 
w r ould the trials and persecutions of the apostles have 
been in vain and the blood of martyrs shed for a meaning- 
less cause but the Christian of today would find no com- 
fort in bearing his cross had not Christ first sanctified 
himself. He would be, indeed, of all men most pitiable, 
burdened with a cross without the hope of wearing a 
crown. 

And now we come to the last division of the prayer: 

3. The Savior's petition for all Christians (20-26). 

Neither for these only do I pray, bat for them also 
that believe on me through their word; that they may all 
be one/' etc. When we consider that this is the dying 
request of our Lord, can we possibly be indifferent toward 
it? When we read the reasons the Savior gives for the 
unity of his followers, do the excuses for divisions given 
by man not seem blasphemous ? Do we dare to say that 
Christ prayed for that which is not feasible, practicable 
or possible? His reasons for unity are: "That the world 
may believe that thou didst send me"; "that they may 



124 our savior's prayer for unity 

be perfected into one" ; "that the world may know that 
thou didst send me, and lovest them, even as thou lovest 
me. 

Every attempt to unite Christians upon articles of 
faith formulated by uninspired men has not only miser- 
ably failed, but has caused greater divisions. The only 
way is the Savior's way — "not only for these do I pray, 
but for them also that believe on me through their word." 

When the church "continued steadfastly in the 
apostles' teaching," we find that the disciples "day by 
day continuing steadfastly with one accord in the temple." 

Our limited space does not allow us to quote the 
many passages in the epistles, given in warning and 
pleading, that call upon Christ's followers to speak the 
same thing and that there be no divisions among them. 

In the spirit of Christ-like love, let us ever labor and 
pray for the unity of the household of faith. 

"Let party names no more 

The Christian world o'erspread ; 

Gentile and Jew, and bond and free, 

Are one in Christ, their Head. 

Among the saints on earth 

Let mutual love be found ; 
Heirs of the same inheritance 

With mutual blessings crowned. 

Thus will the church below 

Resemble that above, 
Where streams of pleasure ever flow, 

And every heart is love." 



OUR SAVIOR'S PRAYER FOR UNITY. 
By J. M. McCaleb. 

It was a solemn hour, the last quiet hour of sacred 
fellowship our Lord ever had with his disciples. They 
had just finished the passover and had closed it by the 
observance of the first Lord's supper, an ordinance hence- 
forth to be observed weekly till he should come again. 
They were still seated around the table, it seems ; all 
save one. A conversation had been going on, from which 
they began to understand that they were approaching a 
crisis; but just what it would prove to be they did not 
yet comprehend. They were bewildered and sad. "Let 
not your hearts be troubled/' said the Teacher; "let not 
your hearts be troubled, believe in God, believe also in 
me." This was the beginning of a long conversation, 
covering three chapters, and closing with the words, "In 
the world ye shall have tribulation; but be of good 
cheer; I have overcome the world." 

Then, lifting up his eyes to heaven (perhaps now 
standing according to Jewish custom), he begins a talk 
with God with these significant words : "Father, the hour 
is come." He talks on in much the same strain as he had 
been talking with the disciples. It was not merely a silent 
musing, but he speaks just as he had been doing, in an 
audible voice, as actually seeing "Him who is invisible" 
and conscious of being in his presence. As really in 
God's presence as in the presence of those about him. It 
must have been even more so since there was nothing 
that stood between himself and the Father, while between 
him and them a veil intervened. 

He first recounts his own earthly ministry in which 
he says in triumph. "I glorified thee on the earth, having 
accomplished the work which thou gavest me to do." 
His words about himself are remarkably brief, however, 



126 our savior's prayer for unity 

and his thoughts soon turn again to his disciples. "I 
manifested thy name," he says, "unto the men whom 
thou gavest me out of the world. " Then he makes re- 
quest that those which had been given him should be 
kept in that name. What name? Was it a name they 
themselves must wear, and by a unity of name applied to 
themselves, w r ere they to be one? Or rather was it God's 
name as Father? Manifestly the latter. Unity of name 
is taught elsewhere and is not to be overlooked, but the 
thought of our Lord here is that all be kept in the 
Father's name. He had just exhorted them a little while 
ago to trust in God ( 14 :1 ) . Now he says : "Holy Father, 
keep them in thy name which thou hast given me that 
they may be one, even as we are." The English, as it 
stands here, is liable to mislead. The thought is, Keep 
those whom thou has given me in thy name. It was the 
disciples, "the men" whom the Father had given him, 
not a name ; and that name in which they were to be 
kept was the name Father. Till now they had known 
him as El, the Mighty One ; Elohim, the Almighty Crea- 
tor ; Jehovah, the Self-existent and Ever-living One ; 
Ely on, the Most High; Shadai, the Almighty; Adonai, 
Lord, a substitute for Jehovah, which the Jews thought 
too holy to pronounce ; but as yet they had scarcely ever 
heard of him as Abba, Father. "Show us the Father," 
requested Philip, "and we shall be satisfied." "I have 
shown him to you already, Philip, in my own life, teach- 
ings and person." Philip expressed a common longing in 
the human heart, a longing to see the Father. Jesus now 
commends them to him. 

Keep them in thy name that they may be one, even 
as we are. Their unity, as a body, depended on their 
being kept in the name — in thi spirit, protection and guid- 
ance — of the Father. Thus, kept they would be — kept 
from the world and in the Father's love. Kept in the 
love of the Father, they would be kept in unity with one 
another as his children. The apostle John never forgot 
this dedication to the Father. Long years afterward he 



our savior's prayer for unity 127 

exultingly exclaimed, "Behold, what manner of love the 
Father hath bestowed upon us that we should be called 
children of God ; and such we are." This keeping was, 
in the deepest affection and the utmost confidence, en- 
trusted to the Father. He had already said as a chal- 
lenge to his enemies (John 10:29), My Father, who hath 
given them unto me, is greater than all, and no one is 
able to snatch them out of the Father's hand. He knew 
that within a few hours the Shepherd would be smitten 
and the sheep would be scattered, but, with a supreme 
trust in the Father as to the ultimate results, they are 
offered in sacred trust. In like manner let us walk in 
his steps, nor lose hope when passing under the clouds. 

Were they worth it? These faltering, stumbling, err- 
ing peasants of Galilee? What was in them that they 
should be so precious to Jesus? Whatever estimate we 
may put upon them, they were of no little value in his 
sight. In this Jesus was unique. He placed a much 
higher value on man, the individual man, too, than had 
ever been done before, or is customary now. This value 
inhered in himself : "Without me ye can do nothing." 
"Because I live ye shall live also." We are the ciphers, 
any number of which when alone, stand for nothing. 
He is the figure on the left that gives them value. 

About ten years ago, the mother and three children of 
a missionary family were packing up to return to the 
home land. The father was to remain in Japan. A num- 
ber of things, though precious to children, were not con- 
sidered sufficiently important to carry on the long jour- 
ney. Picture books, school books, drawings, charts, and 
what not. And among other things, the little seven-year- 
old came up with a box packed full of paper dolls. 
Many a pleasant hour had she spent in cutting them out 
of the old magazines and placing them all around against 
chairs, table legs and the wall, till in her little mind they 
stood out in all their glory as true as life. They were a 
precious treasure. "Here, papa, keep these for me, 
pleas*, till I come back to Japan." Although papa felt 



128 our savior's prayer for unity 

that most likely his little girl would care but little for 
paper dolls by the time she should return to this land, 
the box of paper dolls was carefully stowed away on 
the shelf, there to remain as a sacred charge till — well, 
till eternity dawns, if need be. Not for their own sake, 
but for the sake of the one who entrusted them. In 
like manner the disciples may not have been of much 
intrinsic value, but as a trust committed to the Father 
by his beloved Son, they are precious, and for his sake, 
if not for their own, they will certainly be kept in se- 
curity. 

Neither must we think that this keeping applies only 
to the eleven ; it is "for them also who believe on me 
through their word : that they may all be one, even as 
thou, Father, art in me and I in thee, that they also may 
be in us" This includes you and me. It may be true 
enough that as to our own merit we are as worthless as a 
box of paper dolls, but this matters not; we are precious 
in the Father's care for the sake of his Son. Beloved, 
"if God so loved us," loved us though often we stumble 
and fall, "we also ought to love one another." 

When considering the question of unity, it has been 
customary for most writers only to emphasize the forces 
that bind us together. There is, however, another equally 
important factor that must not be overlooked, or well- 
meant effort is liable to defeat its own end. Scientists 
tell us that what we are accustomed to consider solid is 
not absolutely so ; that even the substance of lead or 
granite is not actually touching, but that the smallest 
particles, known as electrons, contain an "electric charge" 
that gives them a repellant force which keeps them for- 
ever apart. As in nature, so in grace. Absolute unity is 
neither enjoined nor to be expected. Machinery must 
have some play to operate, or there will be a break. The 
little company of eleven were not absolutely one. Thomas 
was inclined to doubt ; Peter thought more highly of him- 
self than he ought. The whole company were indignant 
against James and John for seeking the pre-eminence. 



our savior's prayer for unity 129 

They were not all on absolute equality with their Mas- 
ter. Only three were taken into his confidence, and of 
these only one could actually lean on his bosom. All 
were largely tinctured with materialism and still ex- 
pected the restoration of an earthly kingdom. And the 
Master knew, to his own sorrow, that only a few hours 
hence the chief among them would deny him and all the 
rest would scatter and flee. Yet he says in his memorable 
prayer, "They have kept thy word." How complimentary ! 
Neither let us be afraid to speak well of one another, 
and, passing over his errors, to tell of the good the other 
does. Their ultimate victory may depend in a large 
measure on the encouragement we give them. 

"I sent them forth into the world." Kept busy at 
a great and worthy task and thus kept in unity. Co- 
operative work tends to bring us closer together, while 
argument is almost certain to alienate and divide. No 
amount of argument can overcome discordant feelings. 
Without love all else is vain. 

From unity to glory. "And the glory which thou 
hast given me I have given unto them." Here he soars 
beyond us and we must wait to know what this means, 
for it is not yet made manifest what we shall be, but we 
shall be like him, for we shall see him as he is when we 
shall be "raised in glory." 



OUR SAVIOR'S PRAYER FOR UNITY. 

(John 17.) 

By N. C. McDougle. 

The opening scene of this chapter portrays a most 
beautiful picture, and that upward look was so indelibly 
impressed upon that faithful reporter, John, that he 
could not pass over it. What zealous Christian would 
not exclaim, "Oh, to have been within hearing of such 
a prayer as that must have been, which wound up the 
whole of our Savior's past ministry and formed the point 
of transition to the dark scenes which immediately fol- 
lowed r 

Christ knew that at the passing of this scene his 
struggles in the world would be over, but those of his 
disciples would not, and his earnest appeal was to the 
Holy Father to preserve them from being tainted by the 
unholy atmosphere of the world they were still in that 
they might be one. "That they all may be one, as thou, 
Father, art in me, and I in thee, that they may be one 
in us." The indwelling spirit of the Father and the Son 
is the one perfect bond of union, knitting up into a living 
unity ; first, all believers among themselves ; next, this 
unity into one still higher, with the Father and the Son. 
Not merely a formal, mechanical unity of ecclesiastical 
machinery, for such may, and does exist, to a greater or 
less degree, in both the western and eastern churches, with 
little of the spirit of Christ; yea, and much with which 
the spirit of Christ can not dwell; so, instead of con- 
vincing the world of the divinity of the gospel, it gen- 
erates infidelity to a large extent within its own bosom. 
But the spirit of Christ, illuminating, transforming and 
reigning within the hearts of the genuine disciples of 
Christ, drawing them to each other as members of one 
family, and prompting to loving co-operation for the 



our savior's prayer for unity 131 

good of the world — this is what, when sufficiently glow- 
ing and extended, shall force conviction upon the world 
that Christianity is divine. Doubtless the more that dif- 
ferences among Christians disappear — the more they can 
agree even in minor matters — the impression upon the 
world may be expected to be greater. But it is not de- 
pendent upon this ; for living and loving oneness in 
Christ is sometimes more touchingly seen even amidst 
and in spite of minor differences than where no such 
differences exist to try the strength of their deeper 
unity. Yet till this living brotherhood of Christ shall 
show itself strong enough to destroy the sectarianism, 
selfishness, carnality and apathy that eat out the heart of 
Christianity in all the visible sections if it, in vain shall 
we expect the world to be overawed by it. It is when 
"the Sprit shall be poured upon us from on high," as a 
spirit of truth and love, and upon all parts of the Chris- 
tian territory alike, melting down differences and heart 
burnings, kindling astonishment and shame at past un- 
fruitfulness, drawing forth longings of holy affection 
and yearnings over a world lying in wickedness, embody- 
ing themselves in palpable forms and active measures — 
it is then we may expect the effect here announced to be 
produced, and then it will be irresistible. Oh, that Chris- 
tians everywhere would ponder these things ! 

The lack of unity among Christian people today is the 
one great cause of the indifference shown by humanity 
generally as regards Christianity. Christ realized the 
importance of unity and preached it continually through- 
out his ministry, and on this great occasion at the wind- 
ing up of his earthly career, made the most earnest and 
eloquent appeal to the Father ever recorded for the 
unity of His people. This prayer as yet remains un- 
answered in so far as Christianity generally is con- 
cerned, but no doubt in the fulness of time God will bring 
about his unity among all Christian people, which is so 
essential to the saving of the world — to the glorification 
of the Father and of the Son. There are at present in- 



132 our savior's prayer for unity 

dications that the way is opening for the bringing about 
of this unity among God's people. Christian people every- 
where are becoming more tolerant of each other. There 
is less fighting and backbiting, and an inclination to join 
hands in furtherance of the great work dependent upon 
Christianity. There lies a great work to be accomplished 
along this line, and there is a call for strong leaders to 
take up this work of unity that the great desire of our 
Savior in this respect may the sooner be accomplished. 
Christian ministers everywhere should take up this theme 
of unity and labor incessantly with this great end in view 
that the world may be convinced that Christianity is di- 
vine. With the accomplishment of this one great pur- 
pose surely will come the dawn of the millennium. Let 
each individual Christian turn the searchlight upon him- 
self, and wherein is found the slightest hindrance to the 
accomplishment of this unity so desirable, let him forth- 
with start the fight to rid himself of it. Nor let him stop 
until he has rid himself entirely of all hindering causes. 
Look not for the mote in thy brother's eye, but attend 
thyself to the removing of the beam from thine own. 
Brethren, the hour has come ! Put your shoulder to 
the wheel. "I, therefore, the prisoner in the Lord, be- 
seech you to walk worthily of the calling wherewith ye 
were called, with all lowliness and meekness, with long- 
suffering, forbearing one another in love ; giving diligence 
to keep the unity of the spirit in the bond of peace. 
There is one body and one spirit, even as also ye were 
called in one hope of your calling; one Lord, one faith, 
one baptism, one God and Father of all, who is over all, 
and through all and in all." (Eph. 4:1-6.) 



THE UNITY OF THE CHURCH YET FUTURE 
AND GLORIOUS. 

By Walter McMurry. 

Inasmuch as the world has never accepted Jesus Christ 
as the apostle of God, it would seem that the unity for 
which Christ so earnestly prayed, as recorded in the 
seventeenth chapter of John, has never been realized 
among those who believe in him. 

The blessings which will come to the world through 
its complete surrender to the authority of God as re- 
vealed in Christ are so many and wonderful that every- 
one should engage with all their power in bringing it to 
the feet of Christ. 

Man is largely a creature of circumstances, and in his 
fallen and ignorant state he is so much so that it is im- 
possible for him to do his best under adverse conditions. 
As the conditions surrounding man improve, he will be 
elevated in his thoughts and conduct, and will have a 
clearer conception of his place in the universe, laboring 
to make it easier for those following after to surpass him 
in perfection. So far as man is concerned, perfection 
is a growth, and has been dishearteningly slow. The 
Godhead has ever existed in perfection and unity, which 
has been maintained by the loyalty of Christ to his 
Father's will in submitting even to the death of the cross. 
We may fail to grasp the idea of unity through a mis- 
apprehension of the import of the word "unity" or "one- 
ness/' The idea set forth in the scriptures is harmony. 
In order to get this clearly fixed in the mind, let us 
see in what the unity of the Father and Son consists. 
Christ said: "My Father is greater than I." (John 14: 
28.) "He gave me a commandmant, what I should say, 
and what I°should speak." (John 12:49.) Clearly, then, 
they could not be one in person or original glory, but are 
in will and works. "Not what I will, but what thou 



134 our savior's prayer for unity 

wilt." (Mark 14:36.) "I have kept my Fathers com- 
mandments and abide in his love." (John 15:10.) So, 
then, the unity between them was maintained by the Son's 
actions always being in harmony with the Father's will. 

Before anyone can be one either with the Father or 
Son, he must be absolutely reconciled to the will of God 
as expressed through Christ. Thus, he sinks out of self 
in his thoughts and plans of life and away from the world 
in conduct into complete harmony with God's will, min- 
istering with Christ to the world's needs. To accept 
Christ as God's Son is not alone sufficient to bring one 
into unity with the Godhead. Even those who have 
obeyed the first principles of the gospel of the Son of 
God need to go on to perfection (Heb. 6:1; Phil. 3:12- 
14), which they can only do by faithfully striving to 
keep the commands contained in the gospel. As the 
gospel is preached more and in greater fulness, men will 
gradually be brought under its power into fuller harmony 
with the divine will. Man has the inherent ability to ac- 
cept whatever course in life promises the greater good. 
The fact that Satan has so long held men in bondage by 
his promises of present tranquillity proves that man is 
capable of deciding his course in life. While we have 
everything pertaining to life and Godliness in the Bible, 
yet it seems that its principles can only be indelibly 
stamped in the thought and life of the masses by revo- 
lutions, which come as an outgrowth of a persistent vio- 
lation of God's precepts, covering the matter over which 
the strife exists. Example : God said to the Jews : "Thou 
shalt have no other gods before me" (Ex. 20:3), but their 
persistent worship of idols led them into a strange land, 
where they were compelled, by military force, to worship 
strange gods. They thus saw the folly of their course in 
departing from God, and when they were permitted to 
return to their own land, they were so thoroughly cured 
that they would not permit Christ to set up the claim that 
he was the Son of God. In our day the civil war settled 
perhaps forever the question of chattel slavery. While 



UNITY OF CHURCH YET FUTURE AND GLORIOUS 135 

personal, religious and political freedom are so entrenched 
in the human heart that it is seemingly secure, there are 
many other things which must be settled before man will 
be thoroughly emancipated from the dominion of sin. 
All progress of the past has been attained by man's men- 
tal enlightenment coupled with his experimental knowl- 
edge of good. And as soon as it is scientifically demon- 
strated that the precepts of God always lead to peace and 
greatest happiness, every barrier will be removed from 
the path of advancement in righteousness. As man ad- 
vances, every plant not planted by the Father will be 
rooted up. (Matt. 15:13.) Thus, enlightenment will 
overthrow every form of sectarianism so that the com- 
mandments of God will have no opposition through divi- 
sions, for the "Watchmen shall lift up the voice . . . 
together . . . for they shall see eye to eye." (Isa. 
52:8.) "For the earth shall be full of the knowledge of 
the Lord, as the waters cover the sea." (Isa. 11:9.) 
The word of God is now being given to every race of 
man in his native language, and as soon as they can learn 
to use the masterkey of interpretation — "comparing spir- 
itual things with spiritual" (1 Cor. 2:13) — the strong 
power of Satan will be broken, and the race, so long 
led captive by his will, will be liberated. Here is work in 
which every follower of Christ can be engaged, reaping a 
bountiful harvest. But they must mind the same thing 
and w T alk by the same rule by which the apostles and 
early Christians were governed. 

God's way in the Biblical past was to array one evil 
against another that they might consume each other 
until they were so weakened that they largely lost their 
power for evil. Just so he is dealing with man at the 
present, and out of all the conflict and strife between 
human institutions will be revealed the omnipotent hand 
of God as he makes the wrath of man to praise him. 
(Ps. 76:10.) On the ruins of each conflict will be erected 
a monument proclaiming to all generations the folly of 
sin and forgetfulness of God. Doubtless, as the ages 



136 our savior's prayer for unity 

roll on, they will become so numerous and large that 
none will care to experiment on his own account, but will 
take it for granted that doing right always brings good 
accompanied by happiness, while wrong-doing brings only 
evil and leaves misery and woe in its wake. 

As I see it, and as the word of God seems to indicate, 
nothing but the realization of the superior nature and 
outworking of God's guidance through the divine scrip- 
tures of eternal truth will be able to wean men from 
worldly systems which can never be perfected, but are 
manipulated after the slight and cunning of men. As 
God has said his word shall not return unto him void, 
but it shall accomplish that which he pleases, and it shall 
prosper in the thing whereto he sent it. (Isa. 55:11.) 
Our Lord said at the tomb of Lazarus, addressing the 
Father, "I know that thou always heareth me." (John 
11:42; New Testament in modern speech.) 

Then, let us take courage and press on in the fight 
for the unity of God's people (first making sure that we 
ourselves are in harmony with him), knowing of a truth 
that "God is not unrighteous to forget our work and 
labor of love, which we show toward his name, in that 
we have ministered to the saints and do minister. (Heb. 
6 :10.) "For we are laborers together with God." (1 Cor. 
3:9.) And, as such, we will receive a reward according 
to our works. Also let us be sure if we do not raise up 
in the power of God's might and carry on this work that 
he will find others who will. Besides, as we labor for 
the advancement of the kingdom of heaven, we are has- 
tening the return of our Blessed Lord and Master, who 
will permit us to ever be with him beholding his glory. 
Having promise of the life that now is, and that which 
is to come" (1 Tim. 4:8), "let us go on to perfection" 
(Heb. 6:1) ; "then shall we be one in Christ, as he is in 
the Father" (John 17:21), "and all things both in heaven 
and earth will be in one, and all will know and obey 
Christ Jesus as the glorious Son of God and Savior of 
the world." 



UNITY OF CHURCH YET FUTURE AND GLORIOUS 137 

May the Lord grant unto us that ye may ever keep in 
mind that the greatest contribution we can make for the 
salvation of the world and the speedy return of Christ 
to claim his own is a pure, consecrated life, whose every 
work shall be wrought in God. 



THE LORD'S PRAYER FOR UNITY. 
By C. C. Merritt. 

John, in the seventeenth chapter of his gospel, gives 
us a record of what is properly called the Lord's prayer. 
Many times did He pray, but few of His prayers have 
been recorded. This prayer is unique. On the day of 
His betrayal, knowing what Judas had promised to do 
for thirty pieces of silver, His first concern was for those 
with whom He had labored and whom He had chosen 
"out of" the world unto a work which was the burden 
of His life; just before entering into the garden of 
sorrows, where He poured out His soul unto God on 
His own behalf, He prayed for the protection and the 
glorification of His disciples. 

A prayer for unity, indeed ; but of what does unity 
consist? Not so much as harmony among themselves — 
agreeableness — as it is of a true character and unity of 
purpose — the Godgiven purpose — "as Thou hast sent me, 
even so send I them/' 

The Allies, in the great European war, gave much 
attention unto the unity of their armies, not so much for 
unity's sake, nor for the armies' sake, as for the result 
of what otherwise might have meant the downfall or sub- 
ordination of their country for generations. So it was 
not for the mere sake of unity that Christ prayed, but, 
looking forward to the accomplishment of the very pur- 
pose for which He came into this world, "He is not 
willing that any should perish but that all should come to 
repentance." So He says, "As Thou hath sent me, even 
so send I them into the world." "Go ye into all the 
world and preach the gospel to every creature ; he that 
believeth and is baptized shall be saved; he that be- 
lieveth not shall be condemned." "Every kingdom . . , 
city . . . house divided against itself can not stand." 



THE LORD'S PRAYER FOR UNITY 139 

So neither can it accomplish the purpose for which it 
was established. 

The Prayer. — Taking it up from the standpoint of our 
subject, we will consider first the request for oneness: 
"That they may be one" — "those whom thou hast given 
me" and " all that shall believe on me through their 
word." We, the professed followers of Jesus Christ, are 
the ones for whom this request was made. What does 
this "one" mean? Jesus says, "As thou, Father, art in 
me and I in thee, that they may be one in us." To His 
disciples, Christ said : "As the branch can not bear fruit 
of itself except it abide in the vine, so neither can ye, 
except ye abide in me." Christ is at "one" with God, and 
we can not "bear fruit" except we are at "one" with 
Christ, nor will the world believe that we are sent of 
Christ and Christ of God except we are also at "one" 
with each other. "Oneness" among ourselves is this : 
"That ye be of the same mind, having the same love, be- 
ing of one accord, of one mind; doing nothing through 
faction or through vainglory, but in lowliness of mind, 
each counting the other better than himself." (Phil. 2: 
2-3.) 

As we have it in John 17, oneness consists of : 
(1) Our being Christ's and God's: "I manifested thy 
name unto the men whom thou hast given me out of 
the world: thine they were and thou hast given them 
to me" "Ye were bought with a price." (1 Cor. 6:20.) 
Nothing short of our accepting Christ as our Savior and 
God as our Father (Rom. 8:15) will suffice unto the pos- 
sibility of our becoming at one with Him. We must con- 
sider ourselves as sinners condemned and rush to Him 
for a refuge to our souls. "Him who knew no sin he 
made to be sin on our behalf, that we might become the 
righteousness of God in him." (2 Cor. 5:21.) 

(2) Kept in the Name of Christ: "Holy Father, 
keep them in thy name, which thou hast given me, that 
they may be one, even as we are." Peter gave the signifi- 
cance of this when he said, "Lord, to whom shall we go ? 



140 our savior's prayer for unity 

seeing thou hast the words of eternal life." (Acts 4:12.) 
"And in none other is there salvation : for neither is there 
any other name under heaven that is given among men, 
whereby we must be saved." Neither are we to work 
under any other name than the name of Christ. (Mark 9 : 
41.) "For whosoever shall give you a cup of water to 
drink, because ye are Christ's, verily I say unto you, he 
shall in no wise lose his reward." How awful would it 
be, then, for us, who are Christ's, to give even a cup 
of water to drink in the name of any other person or 
thing than Christ's ! To this request we can add the 
assurance Paul has given us in the latter part of the 
eighth chapter of Romans that God does keep us so long 
as we are "in Christ." Its meaning is this : "While I 
was with them, I kept them in thy name, which thou 
hast given me ; and I guarded them, and not one of them 
perished, but the son of perdition, that the scriptures 
might be fulfilled." "I pray not that thou shouldest 
take them from the world, but that thou shouldest keep 
them from the evil one." 

(3) Our not Being "of the World: "They are not 
of the world, even as I am not of the world." We are 
"in" the world, but we are not "of" it. And for this 
reason the world hates us. The writer of the Hebrew 
letter said (Heb. 11:13-14): "These all died in faith, 
not having received the promises, but having seen them 
and greeted them from afar, and having confessed that 
they w T ere strangers and pilgrims on the earth ; for they 
that say such things make it manifest that they are seek- 
ing after a country of their own." How different is this 
from those who have become settlers on the earth, who 
have set their minds upon things on the 'earth! These 
"settlers" turn a deaf ear to: "I go to prepare a place 
for you, that where I am there ye may be also." Jesus 
does not want us taken from the world now, for He 
wants many more to be added unto us ; but the time is 
coming when He will take us unto himself, as He 
prayed : "Father, I desire that they also whom thou hast 



THE LORD'S PRAYER FOR UNITY 141 

given me be with me where I am" ("and I am no more in 
the world," verse 11), "that they may behold my glory, 
which thou hast given me: for thou lovest me before the 
foundation of the world." 

(4) Consecration: "Sanctify them in the truth: thy 
word is truth." "Sanctify" is to be separated from com- 
mon use and dedicated unto the uncommon, which in 
this case is the "word of truth." Now, we are to "study 
. . . rightly dividing the word of truth," while for- 
merly we were interested only in fiction, society, business, 
and what not ! Do we want to become righteous and be 
more worthy the name of Christ? Then study His word, 
for it is "quick and powerful (living and active), and 
sharper than any two-edged sword and piercing even to 
the dividing of soul and spirit, of both joints and mar- 
row, and quick to discern the thoughts and intents of the 
heart." (Heb. 4:12.) Many, many Christians will "have 
whereof to be ashamed in the last day" because they have 
refused to be consecrated in the word of truth. Jesus 
says of those whom God had given him, "and they have 
kept thy word." This same thing he wishes to be said of 
those "who shall believe on me through their word." 
Can this be said of us? 

(5) Faith: "For the words which thou hast given 
me, I have given unto them : and they have received them, 
and know of a truth that I came forth from thee, and 
they believe that thou didst send me." Not only are 
we to receive Christ as a "leader," but we are to believe 
that He came from God and that God sent Him. This 
is accepting everything concerning His "conception," 
"born of a virgin," "death and resurrection" and glorifica- 
tion. He is our "sin-bearer," and that "He knew no sin 
but was made to be sin on our behalf." Faithful obedi- 
ence unto all He has said is required of faith. If the 
"word of faith" is in our hearts, it will find expression 
in our obedience to that word. "Faith comes by hearing 
the word of God." "But thanks be unto God, that, 
whereas ye were servants of sin, ye became obedient from 



142 our savior's prayer for unity 

the heart unto that form of teaching vvhereunto we were 
delivered, and being made free from sin ye became serv- 
ants of righteousness." (Rom. 6:17-18.) 

(6) Love: "I made known unto them thy name, 
and will make it known ; that the love wherewith thou 
lovedst me may be in them, and I in them." Indeed, 
there can be no unity with God without "the love where- 
with thou lovedst me." "God so loved the world" that 
"He was not willing that any should perish." But how 
say some of us? For we are not willing to be sent in the 
world by Christ, for some have refused to go. And 
what about the love we have show r n unto those who are 
"called to be saints?" Yea, there can not be that "biting 
and devouring" among us except in the absence of that 
love. "He that saith, I love God, and hateth his brother, 
is a liar; for he that loveth not his brother, whom he 
hath seen, can not love God, whom he hath not seen." 
(1 John 4:20.) Someone has truly said, "Love is the 
key to heaven." 

But has this prayer for unity been answered, is it 
being answered, or will it ever be answered? Only in a 
limited sense can it be said that this prayer was answered. 
In the absolute sense, the prayer has not been answered, 
and, to judge the future by the past and present, we 
may say that in this sense it will not be answered. 

Paul's letter to the Corinthians shows that as early as 
the days in which the apostles taught, dissensions and 
divisions occurred. History reveals to us the fact that 
up to the present time divisions have been on the in- 
crease, and the present shows no mark of a decline in the 
true sense of the word. 

What may be said of the future can only be the re- 
statement of some predictions we find in the New Testa- 
ment. I shall give below a few such passages in full, 
and the reader may see for himself what the future has 
for a favorable answer to this prayer for unity. "For 
the Spirit saith expressly, that in the later times some 
shall fall away from the faith, giving heed to seducing 



THE LORD'S PRAYER FOR UNITY 143 

spirits and doctrines of demons/' (1 Tim. 4:1.) "But 
know this, that in the last days grievous times shall come. 
For men shall be lovers of self, lovers of money, boastful, 
haughty, railers, disobedient to parents, unthankful, un- 
holy, without natural affection, implacable, slanderers, 
without self-control, fierce, no lovers of good, traitors, 
headstrong, puffed up, lovers of pleasure rather than 
lovers of God; holding the form of Godliness but deny- 
ing the power thereof : from these also turn away/' 
(2 Tim. 3 :l-5.) "In the last time there shall be mockers, 
walking after their own ungodly lusts." (Jude 18.) 
2 Pet. 3 :3-4, says : "Knowing this first, that in the last 
days mockers shall come with mockery, walking after 
their own lusts, and saying, Where is the promise of his 
coming? for, from the day our fathers fell asleep, all 
things continue as they were from the beginning of the 
creation. " Jesus says, "When the Son of Man cometh, 
shall he find (the) faith on the earth?" (Luke 18:8.) 
Many other passages could be cited to show the gen- 
eral condition at the time which is designated as "the 
last days," which does not give much encouragement to 
the idea that "some sweet day we shall all be united on 
this earth in one common faith and practice." May God 
help us all to be one, even as Christ and God are one. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By C. D. Moore. 

It is generally known that this memorable prayer is 
found in the seventeenth chapter of John. Jesus first 
prayed that his apostles might be kept in perfect agree- 
ment, or oneness, so that the world, which was to hear 
their testimony, might be convinced that Jesus Christ is 
the Son of the living God, because it is well known that 
if the witnesses in support of that which is alleged are 
not one, or agreed in their testimony, the court or jury 
can not believe the allegation. God alleged that this 
Jesus is "My beloved Son in whom I am well pleased." 

Therefore, as the world can not be saved without be- 
lieving that this Jesus is the Son of God, and as it can 
not believe that, except the witnesses are agreed in their 
testimony, it is very apparent that the prayer of Jesus 
(verses, 11, 22 and 23) for the oneness or agreement of 
the apostles (the witnesses) is of utmost importance and 
of unlimited value to the world. 

As the testimony of the apostles constitutes the New 
Testament, and it is in perfect harmony, agreement and 
oneness in all its declarations, we conclude that the Sa- 
vior's prayer for the oneness of the apostles was fully 
answered by the Father. Therefore, so far as the one- 
ness of the apostles' testimony is concerned, the world 
has no excuse for not believing the allegation or claim 
that Jesus Christ is the Son of God. And it is so im- 
portant that the world believe this that Jesus said "He 
that believeth not, shall be damned ; but he that believeth 
and is baptized shall be saved. " 

But the unity of the apostles is not all that is necessary 
in order to convince the world in general that Jesus 
was sent of God. The ones who hear and believe the 
testimony of the apostles must also be a unit and agreed, 



our savior's prayer for unity 145 

"that the world may believe [hat thou hast sent me." 
Therefore, Jesus prayed "for them also which shall be- 
lieve on me through their word (the word of the 
apostles), that they all may be one; as thou, Father, art 
in me, and I in ihee, that they also may be one in us; 
that the -acrid may believe lhat'lhou hast sent me" (verses 
20 and 21). 

At Jerusalem, on the first Pentecost after the death 
of Christ, the apostles began to "bear witness" that the 
one whom the world had just recently crucified was the 
Christ, the Son of the living God. Their testimony was 
as the voice of one strong and truthful witness. They 
were a unit in their testimony concerning all the points 
at issue. They spake as the one spirit gave them the 
worch to utter. And through the remainder of their 
lives they continued to thus speak and to write their testi- 
mony in perfect unity. There were no discrepancies in 
what they preached and wrote, as witnesseth the oneness 
of the New Testimony, which is their testimony. 

When they preached and proved at Jerusalem that 
Jesus was raised from the dead by the Father, and that 
"God hath made that same Jesus, whom ye have crucified, 
both Lord and Christ" (Acts 2:36), many of them 
who heard the testimony believed and were baptized, and 
their sins were pardoned. "And all that believed were 
together." They were a unit. This body of baptized and 
saved people was the church — the one church which 
Christ had before said He would build. Th^ people was 
a unit, just as Christ had prayed that His followers might 
be. And for quite awhile they remained in the oneness 
for which Jesus had no earnestly prayed; and as a result, 
"fear came upon every soul," and there was but little 
to hinder the Lord from adding "to the church daily such 
as should be saved." As long as the church was a unit, 
or was in that oneness for which Jesus praved. there 
was but little to hinder "the world" from believing that 
Jesus was sent of God, and that He was the Son of the 
living God. 



146 our savior's prayer for unity 

We have seen that the apostles were kept in such 
perfect unity of mind and mouth that they gave to the 
world but one gospel, but one plan of salvation, and but 
one church by that one gospel. And we may see by the 
New Testament that the one church was established in 
many localities by this one gospel, and that the church in 
one locality was like the church in another locality in 
doctrine, faith, practice, organization, name and spirit. 
Therefore, we conclude that the Savior's prayer for the 
oneness of the apostles, and of the church, was answered, 
and that the oneness of both apostles and church was 
established. 

But we may see by reading the fifteenth chapter of 
Acts that certain brethren from Judea went to Antioch 
and taught some erroneous doctrine. And that they drew 
Paul into the case, and afterward the other apostles and 
elders at Jerusalem. It seemed to be their purpose to 
destroy the oneness of the church, and hence they tried 
to array Paul and the other apostles against each other. 
But when these preachers and elders got together at 
Jerusalem they settled the matter very peaceably and saved 
the church from dividing, thus preserving the oneness 
for which the Savior prayed so very earnestly. And 
how the church at Antioch did rejoice over this restora- 
tion of peace and unity ! 

We may also learn from Paul's letters to the church 
at Corinth (about twenty-six years after the beginning 
of the church at Jerusalem) that the brethren there at 
Corinth became divided in sentiment about some 
preachers who came there claiming to be apostles of 
Christ. What all they preached that was wrong, I do 
not know ; but one can form a right good idea of it by 
reading Paul's corrections of error in his letters to the 
church at Corinth. 

It is strongly intimated in Paul's corrective replies 
that those church disturbers, or unity destroyers, were 
"ministers of Satan transformed into angels of light." 
However, Paul's letters to the church restored the one- 



our savior's prayer for unity 147 

ness, and the brethren were so disgusted with themselves 
for being led into the errors that they felt like taking 
vengeance on themselves. (2 Cor. 7:11.) 

It is also intimated that those " false apostles" were 
trying to build themselves up by tearing Paul down, so 
that he had to defend his apostleship against their at- 
tacks. But he saved the church from dividing. He 
besought them by the name of the Lord Jesus Christ 
that they all be of the same mind, and of the same 
judgment, and all speak the same thing, that there be 
no divisions among them : but that they be perfectly 
joined together. That is the kind of oneness for which 
Jesus prayed. 

Since the death of the apostles, many divisions have 
come, and the one church has been almost murdered by 
designing men. Instead of there being but the one 
church (the kind that Paul and the other apostles were 
members of), there are hundreds of different kinds be- 
sides it. Contrary to the prayer of Jesus, His professed 
followers are most awfully divided, and do not seem to 
care for the oneness for which He so earnestly prayed. 
Had all believers been satisfied to abide in the teaching 
of the apostles, there would have been but one church 
or body of believers today. But it appears that some 
were not satisfied with what was written, and so they 
began to introduce additional doctrines, of men, and the 
"one body" has divided again and again over the opin- 
ions of men. And all this in spite of our Savior's prayer 
for unity. 



OUR LORD'S PRAYER FOR UNITY. 
By Ira C. Moore. 

Unity among the believers in Christ is the one clear, 
pathetic note in the prayer of our Lord, as recorded in 
the seventeenth chapter of John. The burden upon His 
soul was great, for He knew the purpose of His mis- 
sion to earth and His message to men. He knew that 
the history of man demonstrated that "it is not in man 
that walketh to direct his own steps" (Jer. 10:23), and 
that "the steps of a good man are ordered by the Lord." 
(Ps. 37:23.) He knew that man, when left to himself, 
had gone farther and farther into sin, and that in con- 
sequence of man's inability to direct his own steps, or 
"by searching to find out God," that a divine standard 
must be lifted up for all nations, peoples and tongues, 
for all time, to follow, and that He was sent "for a 
light to the Gentiles, that He might be my salvation to 
the ends of the earth." (Isa. 49:6.) The angel had 
declared that, "Thou shalt call his name Jesus ; for it is 
he that shall save his people from their sins." (Matt. 
1:21.) And he well knew that if man was not saved 
from his sins here in this life he could not be saved 
eternally in the heavens. His burden was great because 
his responsibilities were great. His prayer, therefore, 
was a fervent one. Lie did not wish His mission to man 
to be a failure, and so His invitation is, "Come unto 
me, all ye that labor and are heavy laden, and I will 
give you rest" (Matt. 11:28) ; and He declares, "I am 
the way, and the truth, and the life : no one cometh 
unto the Father, but by me." (John 14:6.) 

There is no dispute or contention over whether Jesus 
our Lord prayed earnestly for unity among His fol- 
lowers, but differences arise over the nature of that 
unity. It was more than union for which He prayed, 



our lord's prayer for unity 149 

for there can be a union without unity. A wicked boy 
might tie the tails of two cats together and hang the cats 
over a clothesline, and they would fight to the death. 
There would be union but not unity. The numerous 
divorces granted to men and women show that there 
can be and are many unions without unity. It was such 
a union as would produce unity, a oneness; or, using 
His own description, "that they may all be one, even as 
thou, Father, art in me, and I in thee," that He desired 
among them that profess to believe on Him. Not to see 
the necessity for Christian unity is blindness, and to 
persist in keeping up divisions and what prevents unity 
is gross perversity or blindness. 

Absolute unity is in Christ's teaching and life, and 
nothing but unity in his body or among those profess- 
ing to be his followers can be the answer to his prayer; 
and that means unity in teaching and practice among 
them, and that unity will result in the one body, the 
church. The plea is made in behalf of the present divi- 
sion of the religious forces into denominations that, 
though thus divided, they "are all one, as the Savior 
prayed ; for all are worshiping the same God and all 
are trying to get to the same heaven." The unity for 
which Jesus prayed has more elements in it than these. 
If these two points of agreement make all the warring 
and rivaling parties one, then the term Protestant has 
no significance or meaning, for all parties among the 
Catholics are "worshiping the same God and trying to 
get to the same heaven," and so are all the Mormon 
factions. Then, Catholicism and Mormonism are, after 
all, one with all the denominations! The war that 
Protestants make upon Catholicism, and that the denomi- 
nations make upon Mormonism, disproves the veneered 
allegation that all the denominations constitute but one 
church and is the fulfillment of the Savior's prayer. 
His prayer was for such a unity among His followers 
or friends as exists between him and his Father. If there 
is not now division existing among religious people, it 



150 our savior's prayer for unity 

would be impossible to conceive of division. That the 
professed disciples of Christ should divide into almost 
innumerable parties or denominations is not the condi- 
tion for which our Lord prayed. Denominationalism is 
the defeat of His prayer. 

In view of this, there is no denominational basis for 
Christian unity for which He prayed. The conditions 
that came into existence under the direct teaching of 
the apostles whom Jesus sent out to bring about the 
answer to His prayer, furnish us with a concrete ex- 
ample of the kind of unity for which He prayed. The 
faith that His disciples then had is the faith to have 
now. The church they became members of and lived 
and labored in is the one people should become mem- 
bers of now and live and labor in. The conditions they 
complied with then to be saved and to become members 
of His body, are the conditions of salvation that should 
be complied with now\ These are necessary to bring 
about the unity for which Jesus prayed. And just as 
far as these conditions obtain, either collectively or in- 
dividually, His prayer is being answered. 

By the authority of heaven there is but "one faith" 
(Eph. 4:5), and that is the one that is made "by hearing 
the zvord of Christ" (Rom. 10:17.) This excludes the 
doctrines and commandments, decrees and dogmas of 
men as elements of the faith necessary to the desired 
unity. 

By the authority of the Head of the church there 
can be but one repentance, and that is a repentance into 
or according to the divine system that makes the "one 
faith." It is not a "sorrow for sin," but is that turning 
away from sin unto righteousness that such a sorrow 
causes. (2 Cor. 7:10.) 

The great Head of the church, Christ Jesus, has au- 
thorized but <( one baptism" (Eph. 4:5.) And it is one 
that requires: (1) Water (Acts 10:47; John 3:5); 
(2) much water (John 3:23) ; (3) going down into the 
water (Acts 8:38) ; (4) handling the candidate (Acts 8: 



our lord's prayer for unity 151 

38; Matt. 28:19); (5) a birth of water (John 3:5); 
(6) a burial (Rom. 6:3-4; Col. 2:12); (7) form of 
planting (Rom. 6:5); (8) washing the body (Heb. 10: 
22; Titus 3:5); (9) form of resurrection (Rom. 6: 
5; Col. 2:12-13) ; (10) coming up out of the water (Mark 
1:10; Acts 8:38). 

The place and purpose of this one baptism is indi- 
cated by the commission, "Go ye into all the world and 
preach the gospel to the whole creation. He that be- 
lieveth and is baptized shall be saved; but he that dis- 
believeth shall be condemned." (Mark 16:15-16.) When 
the inquiry was first made about what to do to be saved, 
the inspired answer was, "Repent ye, and be baptized 
every one of you in the name of Jesus Christ unto the 
remission of your sins; and ye shall receive the gift of 
the Holy Spirit." (Acts 2:38.) 

Christ Jesus, the great Head and Lawgiver of the 
church, authorized and established but one church or 
body. "On this rock," said he, "I will build my church, 
and the gates of Hades shall not prevail against it." 
(Matt. 16:18.) "There is one body/' (Eph, 4:5.) 
"For as the body is one, and hath many members, and 
all the members of the body, being many, are one body." 
(1 Cor. 12:12.) "For in one Spirit were we all bap- 
tized into one body, whether Jews or Greeks, whether 
bond or free." (1 Cor. 12:13.) "But now they are 
many members, but one body!' (Verse 20.) "Now ye 
are the body of Christ, and severally members thereof." 
(Verse 27.) "And He put all things in subjection under 
his feet, and gave him to be head over all things to the 
church, which is his body, the fulness of him that 
filleth all in all." (Eph. 1:22-23.) "For the husband 
is the head of the wife, as Christ also is the head of 
the church, being himself the Savior of the body. 33 (Eph. 
5:23.) And he is the head of the body, the church. 33 
(Col. 1 :18.) ". . . for his body's sake, which is the 
church. 33 (Col. 1:24.) "And let the peace of Christ 
rule in your hearts, to the which also ye were called in 



152 our savior's prayer for unity 

one body; and be ye thankful." (Col. 3:15.) This one 
bodv is called in scripture "the church" (Acts 8:1), the 
"church of God" (1 Cor. 1 :2) ; "the church of the First- 
born" (Heb. 12:23). 

Accepting Christ as sole authority in religion, the 
church of Christ will be restored zvith all its functions 
and glory as in the beginning. Of the first Christians it 
is written : "And the multitude of them that believed 
were of one heart and soul." (Acts 4:32.) This is the 
kind of unity for which Jesus prayed. It was realized 
then only to the extent that people yielded to the gospel 
and became of "one heart and soul" in the "one body, 
which is the church," and it is being realized now only 
to the same extent. 

Submitting to the authority of Jesus, and ignoring 
all other, will bring about the keeping of the ordinances 
of the church as they were delivered by Christ and His 
apostles. On the first day of the week, the early dis- 
ciples assembled together and observed the Lord's sup- 
per in memory of their Lord's death and resurrection. 
To prepare themselves for this, they engaged in teaching 
and admonishing one another and then giving of their 
means as they had been prospered for the work of the 
Lord. They had no "church socials," "bazaars," or 
entertainments of any kind for raising funds for church 
work. Their music was made in the church assembly 
by the human voice and not upon instruments of music. 
They recognized Jesus as their Head, Lawgiver, Prophet, 
Priest and King, and without His authority they ven- 
tured not, and in order to preserve unity we are ad- 
monished that, "Whosoever goeth onward and abideth 
not in the teaching of Christ, hath not God: he that 
abideth in the teaching of Christ, the same hath both 
the Father and the Son." (2 John, ninth verse). And as 
there is perfect unity between the Father and the Son, 
there will be that unity among all those who have the 
Father and the Son. Just to the extent that people 
recognize the one God and Father of the one Lord Jesus 



our lord's prayer for unity 153 

Christ and His universal authority and kingship, have 
the "one faith," submit to the "one baptism," live and 
labor in the "one body or church," they are exhibiting 
the "one spirit" and are "one, even as the Father and the 
Son are one." May the Lord speed the day when: 

"Our Savior's holy prayer, 

His tenderest and His last, 
The utterance of His latest care 

Ere to the cross He passed ; 
No longer unfulfilled remain, 
The world's offense, the people's stain." 



HOW SHOULD WE PRAY? 
By J. C. Mosely. 

Christ prayed first that they all be one, as He and 
His father were one. (John 17:21.) Christ has plainly 
taught us that we must be one in the plan God gave us, 
and to be one and have God for our Father we must 
be in His family ; then we can say, "Our Father, who art 
in heaven" ; but until we are adopted into His family 
we can not call Him our father. To be His we must 
be brothers and sisters to Christ by hearing His word 
and obeying it. (Luke 8:21.) When this is done it 
puts us all in Christ. We must all be born into the 
kingdom — born of water and of the Spirit ; whence we 
are born of water because God's word tells us to. We 
are born of water and of the Spirit, for Christ says, 
"My words they are spirit and they are life/' (John 6: 
63.) And a man never is in His kingdom, in His body, 
in His church, in His family, till he is translated out of 
Satan's kingdom, or kingdom of darkness, into Christ. 

Now we take a child in Satan's kingdom. God sent 
His word, which is His grace or favor, to the sinner ; 
it must be taught to him, he must hear, believe, repent, 
confess and be baptized into Christ. This puts him into 
Christ. (Rom. 6.4.) Now he has put on Christ. (Gal. 
3:27.) Now that he is planted into Christ's death, he 
is in Christ's body, where the blood can cleanse him from 
sin; now that he has obeyed the will of God that saves 
from past sins he can pray God's will to be done ; now 
that we are new-born babes in Christ, we must feed 
on the word that we may grow. (1 Pet. 2:2.) Now 
we must be one in everything that God commands us, 
so we must wear the one name. If we wear any other, 
we are not one in the will of God. If we are in Christ 
we are Christians (Acts 11:26 and 26:28, and 1 Pet. 4: 



HOW SHOULD WE PRAY ? 155 

16), and there is none other name under heaven whereby 
we must be saved. (Acts 4:12.) Now that we are mar- 
ried to Christ (Rom. 7:4), let's honor him by wearing 
his name; if you are going to wear John the Baptist's 
name, you will have to be saved in his name, and he 
will sure have to be your savior at the judgment. Well, 
says someone, wasn't the thief saved without wearing 
Christ's name, or being baptized, either? The thief 
could not be baptized into Christ's death till Christ died, 
and a man had to be in Christ to be a Christian. Christ 
arose from the grave and left the thieves in the grave, 
and forty days later Christ said, "he that believeth and 
is baptized shall be saved." The thieves never did hear 
Christ give this commission. Now, the command is to 
be baptized into Christ, and until this is done you are 
not in Christ, and out of Christ you are lost, without 
hope of a Savior. Now, to be one you must have one 
guide, one Lord, one faith, one baptism, one God the 
father of us all, and one way (Eph. 4:5), one body or 
church, one spirit, one hope, one calling. (Eph. 4:4.) 
We must be buried by baptism into his death. (Rom. 
6:4.) We must be married to Christ. (Rom. 7:4.) 
Now, if we can be one in this we are now ready to 
pray God's will be done. It is God's will for us to meet 
and break bread and He commands us to not forsake 
this as the manner of some is. (Heb. 10:25.) Now, 
the one time to do this is on the first day of the week. 
(Acts 20:7.) Not some week, but the week. Nov/, how 
often to do this is steadfastly. (Acts 2:42.) What it is 
for — to remember Christ (1 Cor. 11:24), and to show 
his death till he comes again. (1 Cor. 11:26.) Unless 
you do this you have no life in you. (John 6:53.) Now, 
if you don't do these things, your prayer is not accept- 
able in the sight of God. You must not pray for God to 
send you power in secret to do these things, for the 
gospel is the power of God to save. (Rom. 1:16.) 
All these commands are from God, for Christ spake as 
God told him. (John 12:49.) You must not pray for 



156 our savior's prayer for unity 

the Comforter to come, for Christ prayed for the 
Comforter and he came on the day of Pentecost, com- 
forted the apostles and brought to their remembrance 
what Christ had said. (John 14:20.) It guided them. 
(John 16:13.) It came to bear them witness. (John 15: 
27.) It came to teach them all things. (John 14:26.) 
This baptism of the Holy Ghost was Christ's prayer an- 
swered. Now, Christ prays for all that are given him 
through their (the apostles') word. (John 17:20-21.) 
Now, these apostles have the Spirit to guide them for 
the first time since Christ prayed for it ; now they stand 
up and tell the people to repent and be baptized for the 
remission of their sins and they shall receive the gift of 
the Holy Ghost (Acts 2:38), or a gift of this comfort- 
ing power. The man guided by the Spirit told Saul to 
arise and be baptized and wash his sins away, calling on 
the name of the Lord. (Acts 22:16.) Now Paul can 
pray according to God's will ; he has obeyed it thus far. 
These apostles all were baptized with the Holy Ghost, 
all taught one way to be saved from past sins, and Christ 
himself said before the Holy Ghost came, "He that be- 
lieveth and is baptized shall be saved." (Mark 16:16.) 

Christ never prayed for the Holy Ghost to come 
and save us ; he said it would show the apostles what to 
tell us to do to be saved, and they told it the same day it 
fell on them. (Acts 2:37-38.) Now, a sinner must not 
pray for grace, for it has come to all men teaching them. 
The sinner must not pray for sanctification, for we are 
sanctified through the truth ; thy word is truth. A sinner 
must do what God tells him to do to be saved; then he 
knows God will not lie to him ; he will be saved from 
past sin, and then if he holds out faithful to the end he 
will be saved eternally. 

Now, you see the prayer of our Savior is for all to 
be one, and I pray that all children obey him, and if 
they love him they will keep his commandments. (John 
14:15.) All God's blessings are given in Christ jesus. 
(Eph. 1 :3.) We must get into Christ and then we are 



HOW SHOULD WE PRAY? 157 

ready to pray God's will to be done, and not before. 
Man must pray lifting up holy hands. This makes him 
obey the whole law of pardon to the sinner before he 
can pray lifting up holy hands. Cornelius prayed to 
God always, and the angel told him to send for Peter. 
(Acts 10:32.) "He will tell the word what thou and all 
thy house can do to be saved." (Acts 11 :14.) Now we 
see Cornelius prayed always and had to hear words of 
Peter to be saved. These words were these : "Can any 
man forbid water that these should not be baptized?" 
These were the words Peter spoke to him that were to 
save him ; he commanded them to be baptized in the 
name of Jesus. (Acts 10:47-48.) Cornelius was a good 
man, an alms-giving man, and prayed to God always; 
and a devout man, and had seen and talked with an 
angel, but had to be baptized in the water in the name 
of the Lord Jesus to be saved, for these were the words 
Peter commanded him. (Acts 10:47-48.) There is no 
place in the Bible where a sinner is commanded to 
pray his sins away ; he must be baptized and wash them 
away. (Acts 22:16.) He must not pray alone to be 
saved, for Christ said we must be baptized to be saved. 
(Mark 16:16.) Let us all do what Christ says; he is our 
Savior; if you do what any man says that is not in 
God's word, you must look to that man to save you at 
the judgment. 

Dear sinner, obey God's word, wear his one name 
and partake of the one spiritual food and cling to one 
Lord, one faith, one baptism, and we will all be one and 
all be saved in answer to Christ's prayer. Do this. 
His word teaches us how to pray, what to pray for and 
when to pray ; and when this is done like Christ taught 
us, we can rest assured we will meet in that sweet home 
of rest to dwell forever with our God. May God bless 
every man that obeys His will. Pray continually. 



UNITY. 
By J. A. Perry. 

One of the most remarkable sermons ever preached 
by our Savior we find recorded in John 13. This dis- 
course had an audience at the beginning of twelve, but 
at the close it had only eleven listeners. In this sermon 
He had promised His apostles the Holy Spirit, telling 
them what he would do when he came and how they 
should be witnesses of Him, because they had been with 
Him from the beginning. In this sermon he had said, 
"I am the vine, and ye (the apostles) are the branches." 
Jesus followed this with an equally remarkable prayer. 
In this prayer He made strong petitions. First for the 
apostles He prayed, saying, "I pray for them: I pray 
not for the world, but for them which thou hast given 
me; for they are thine." . . . "Holy Father, keep 
through thine own name those whom thou hast given 
me, that they may be one, as we are/ 5 

"Neither pray I for these alone, but for them also 
which shall believe on me through their word; that 
they all may be one ; as thou, Father, art in me, and I 
in thee, that they also may be one in us ; that the world 
may believe that thou hast sent me." (John 17:9, 11, 
20, 21.) This, then, is the will of God, and with the 
apostles it was answered — there was this unity. This 
was also accomplished with the early church by the 
watchfulness of the apostles, and their earnest instruc- 
tion and warnings in the first Corinthian and Galatian 
letters, warning against Judaizing teachers who would 
blend the law of Moses with the gospel of Christ; 
warning against divisions over preachers, immoralities 
and works of carnality, or the following after fleshly 
desires. This prayer obtained for some three hundred 
years, and not until we reach the first Council of Nice, 



UNITY 159 

325, do we find formal division. But today wc do not 
find the prayer answered. 

During the time when the people who claimed to be 
followers of Christ were united, the church was over- 
coming all opposition ; and even if persecution was ob- 
taining, the blood of martyrs was a power in the growth 
of the church, and Rome trembled. 

Had this prayer still continued to be answered be- 
fore the end of the fourth century the kingdom would 
have filled the w r hole earth. But the devil's work is 
to divide, and as fast as he could he accomplished this ; 
and by this he has kept up his kingdom. But now he 
has more division on his hands than he can manage, 
and his minions are crushing each other. The result of 
this division is that infidelity has become a great power 
in the land. 

Now, in regard to what this union would accomplish. 
Mr. H. L. Hastings, a man who did more to meet in- 
fidelity in the last century than any other person in my 
knowledge, presented a question in one of his tracts 
against infidelity as follows : What would the result 
be if we could get all the men, women and children old 
enough to know right from wrong, in a single township 
or county, to bring every creed, confession and book of 
discipline (and I will add, as well, every law book), 
together, pile them up in a pile, cover them with coal- 
oil and burn them to ashes and all whole-heartedly take 
the word of God, rightly divided, as their only rule of 
faith and practice ? What would be the results ? Answer : 
Every husband would be a good, true, noble and just 
husband, and every wife would be gentle, loving and 
obedient. Every father would be firm and yet kind to 
his children, and every child would be obedient. Every 
neighbor would be kind and gentle, and careful of the 
welfare of every other neighbor. There would be no 
need of sheriff or judge or constable in the county ; and 
as far as that county is concerned, the millennium would 
be here. Such a condition as this could obtain not only 



160 our savior's prayer for unity 

in a county but in a state ; and not only in a state, but 
in the nation and in the world. 

This prayer of our Savior is not being answered to- 
day. But people, many of them, are seeing that some- 
thing is decidedly wrong in the present order of things. 
Beyond the shadow of a doubt the governments of 
today are the toes of the image King Nebuchadnezzar 
saw in his dream. (Daniel 2.) The mixed and mongrel 
condition of the people in every county and province of 
the world, and their lack of union show this; and, more 
than that, every student of history can see the direct 
connection with the last one of the four world mon- 
archies — old Rome. The present world-wide war be- 
gins to look, indeed, like the grinding to chaff or powder 
of these toes, so that the wind can blow them away. 
Now, the church ought to see the signs of the times and 
be led to simply do our whole duty, which Solomon said 
was "to fear God anl keep his commandments"; or. as 
the poet says, "Trust and obey, for there's no ocher 
way/' 

Will this prayer of our Savior be answered? Yes. 
God has spoken and has said that the kingdom of heaven, 
so long a small stone cut out of the mountain without 
hands, shall become a great mountain and fill the whole 
earth. Jesus has said that every plant that our heavenly 
Father hath not planted shall be rooted up. The Holy 
Spirit has said that the devil shall be bound for one 
thousand years; Jesus shall rule until all His enemies 
shall be put under His feet. 

Now, the citizens of the kingdom can hasten this 
day by obeying the positive command, ''Whatsoever ye 
do in word or deed, do all in the name of the Lord 
Jesus''; by our speaking as the oracles of God sneak; 
by coming out of all plants which our heavenly Father 
has not planted, and we can learn that he has planted 
only three plants, viz., first, the family ; second, the 
Hebrew or Israelite nation, and third, the church or 
kingdom of His Son. Every other organization of men 



UNITY 161 

in this world separate from these three is a plan of man's 
planting and must be rooted up. Then, by our speaking 
plainly but kindly to the world in regard to Christ as a 
King having all authority in heaven and on earth in His 
hands, and showing them that all other authority, gov- 
ernments and armies are in rebellion against Jesus, and 
showing that in entrance into His kingdom a person must 
have humble, trusting faith, repentance, confession and 
baptism (immersion), into His name, and that when we 
have taken these steps old things have passed away and 
all things have become new. That now, while we are 
in the world we are no longer of the world, but now 
we are no longer strangers and foreigners, but are fellow- 
citizens in the kingdom of Christ, and that now the 
armor we are to wear is the girdle of truth, the breast- 
plate of righteousness, the shield of faith, the sandals 
of peace, and the helmet the hope of salvation, and the 
sword of the Spirit, which is the word of God. When 
this period comes, and it will come, we will hear no 
complaint of rich growing richer and poor growing 
poorer. But we will take God at His word when He 
commands "avenge not yourselves ; vengeance belongeth 
unto me; I will repay. If thine enemy hunger, feed him; 
if he thirst, give him drink : for in so doing thou shalt 
heap coals of fire on his head." 

"Oh, hasten the day when all of God's people are 
one." 



THE SAVIOR'S PRAYER FOR UNION. 

(John 17:20, 21.) 

By C. Petty. 

Here is the Savior's prayer for union, and the 
greatest prayer that was ever uttered is this one; and 
yet it has never been answered. Why has not this prayer 
been answeerd, and can it be answered? Would the 
Savior pray for something to be that he knew, at the 
time he prayed, could not take place? He certainly 
would not. Therefore, while it has not been answered, 
it can be answered. 

Then, what are the steps to be taken by his followers 
to bring about the answer to this prayer? There must 
be some steps that can be taken for this purpose, for 
the Savior would not pray for an impossibility. The 
first thing we need is the Spirit of Christ ; that is, the 
spirit of submission to all the Savior said, just as he 
was submissive to all his Father said, and he had no 
will of his own; but whatever the Father's was, was his 
will. He says : "For I have not spoken of myself ; but 
the Father which sent me ; he gave me a commandment, 
what I should say, and what I should speak. And I 
know that his commandment is life everlasting: what- 
soever I speak therefore, even as the Father said unto 
me, so I speak." (John 12:49, 50.) Here it is plainly 
stated that he said nothing of himself; just what was 
the Father's will, was his. 

Now, if the disciples would be as submissive to the 
Savior's will in everything as he was to his will, would 
not this great prayer be answered? If not, why not? 
For we would have the spirit of Christ (Rom. 8:9), and 
that would be the spirit of submission, and there is no 
ene today that can pray that prayer with any will of 



THE SAVIOR'S PRAYER FOR UNION 163 

his own and expect his prayer to be answered. Now, 
if all of God's people will come to this prayer for 
union, without any hatred towards anyone, whether saint 
or sinner, but in its stead have love for everyone in his 
heart, even love for his enemies like the Savior had for 
his enemies, and not only pray for union, but bring 
his life into harmony with the Savior's teaching, with 
no will of his own just as the Savior's, would not the 
Savior's prayer be answered soon? If not, why not? 
The Savior has not required his followers to do things 
impossible ; therefore, it can be answered if we will fol- 
low the directions laid down in the Bible for this great 
purpose, and strife and dissension among us would cease, 
and all would be working and praying for all of God's 
people to be one, even as the Savior and his Father were 
one. 

Now, if there is a single disciple that has any will or 
wisdom of his own that he is trying to persuade men to 
follow, that disciple is working against that prayer being 
answered. So, let's surrender our wills entirely for the 
will of the Master and say, "Thy will, not mine, be done 
on earth, as it is in heaven," and all work, preach and 
pray for all of God's people to be one, as the Father and 
Son are one. Then the world will be made to believe 
that the Father sent the Son. 



UNITY IN CHRIST. 
By John T. Poe. 

"Neither pray I for these alone, but for them also 
which shall believe on me through their word. That they 
all may be one, as thou, Father, art in me, and I in 
thee, that they also may be one in us ; that the world 
may believe that thou hast sent me." (John 17:20, 21.) 
Thus prayed Jesus on the list night before his crucifixion. 
He had just eaten the last Passover supper with his dis- 
ciples, and had instituted what we now call the Lord's 
supper, and had gone with them to the park or garden 
of Gethsemane, about three-quarters of a mile from the 
walls of Jerusalem. His hour had come — that hour for 
which he was born ; the hour when a guilty world was 
about to lay its hand upon his head as its substitute vic- 
tim — a sacrifice for our sins. He had preached to his 
apostles his last sermon, and now he prays his last fare- 
well prayer with those he loved. His prevailing desire 
was that they all might be one. Not only his immediate 
disciples then with him, but all who should "believe on 
him through their word." That includes every true dis- 
ciple of his to the end of time. 

Looking down the stream of time he includes all true 
disciples in that prayer. "That all may be one," "that the 
world may know thou hast sent me." But, alas ! for the 
folly of men who have sought to have their own way 
and have caused schism, strife, separation among those 
who are striving for a better life. Division has weakened 
the efforts of those who labor and pray for the conver- 
sion of the world to Christ, and we are sure the world 
can never be converted without an answer to the prayer 
of Jesus. We all pray for it, but it can never come till 
God's people become one. 



UNITY IN CHRIST 165 

Now, however improbable this may be, it is possible. 
But where can common ground of union be found? All 
can not be Baptists, nor can all be Methodists, nor Pres- 
byterians, nor Mormons, etc. But we can all be Chris- 
tians — brethren in Christ — without the sacrifice of any 
true principle whatever. That this is true is proven by 
the first two hundred years of the church's history. 
They obeyed the law as laid down in the New Testa- 
ment, became Christians, were one family in the Lord, 
and were all brethren. No handle to the name Christian 
to designate them from other Christians. They were all 
one. And, as a consequence, hundreds obeyed the gospel 
in a day. They all had one common interest, one Mas- 
ter — Jesus Christ — one faith in him. (See John 20:30, 
31.) They preached the same gospel. Those who heard 
believed the same things. One spirit animated all. The 
church, in answer to Christ's prayer, was "the church of 
God at Corinth," the "Church of God at Thessalonica," 
at Rome, in Samaria, at Jerusalem. Always the church 
of God. No Baptist church of God, no Methodist church 
of Christ, no Presbyterian or Roman Catholic church of 
God; just the church of God. "Father, keep through 
thine own name them thou has given me," said Jesus, 
and so far as the inspired record goes the Father was 
keeping them in his own name. It was many years be- 
fore men rebelled against this order of things and began 
to set up churches to suit their own ideas of things. 
Overlooking the fact that God had made Jesus the Head 
of the church, men actually assumed the headship and 
began to legislate where angels would not have dared 
step in. The teaching of Jesus, "If any man will come 
after me, let him deny himself, take up his cross daily, 
and follow me," was entirely forgotten, and men as- 
sumed to be leaders instead of followers. But Jesus said 
"follow — follow me." 

Now, it is clearly evident that God would not build 
one church and then set up another — or a dozen — tc 
pull down the one he first established. It is unreasonable 



146 our savior's prayer for unity 

also to think God would confuse his own teaching by 
setting up «i hundred others and have one crying, lo! 
hsre, and another lo ! there. We know an all-wise and 
loving God would do nothing of the kind. Then we are 
safe in saying that somebody is wrong and Jesus says, 
"Every tree which my heavenly Father hath not planted 
shall be rooted up or destroyed." Every church God 
did not set up will be destroyed. How vastly important, 
then, that we be in the true church the Bible speaks of. 
Of what avail is our faith and our zeal if we will not 
do what Jesus commands? "Blessed are they who do his 
commandments, that they may enter in through the gates, 
into the city, and have a right to the tree of life." (Rev. 
22:14.) But, says one, "We can't all see alike." Well, 
now, that is strange ! Why can we not see the printed 
word just alike? Turn to Matthew 3 and read the first 
two verses. Now, what do you see in that. "Well, I see 
that in those days John the Baptist came into the wilder- 
ness of Judea preaching." Ah, ha ! so do I, but what 
more do you see? "I see what he preached: that the 
kingdom of heaven was at hand and he told them to re- 
pent." Ah, precisely, that's what I see. Now turn to 
Acts 2:38. Peter is preaching. The Jews cry out and 
say, "What must we do?" Read the answer (verse 38) : 
"Repent and be baptized every one of you in the name 
of the Lord Jesus, for the remission of sins, and you 
shall receive the gift of the Holy Spirit." Does it say 
that ? And how do you know it says that ? "Why, can't I 
see?" Yes, so can I. I see it exactly as you do. Now, 
what is to hinder all who love the Lord from just taking 
the New Testament and going by it — doing what it says — 
no more, no less. Don't you think God will save all who 
do that? "Of course, he will." Very well, then, we have 
found a place now where all Christians can see alike 
and where they can not help seeing alike. What it says 
to one, it says to all. Then, why not all agree to come 
together on the New Testament — be Christians — belong 
to the church God established — be guided alone by what 



UNITY IN CHRIST 167 

the Lord says — follow him and not man? Why not? 
This is infallibly safe, and nothing else is. 

But, now, if a man has a different religion or doctrine 
from mine, and I am following the word of the Lord, but 
he is not, of course, for otherwise there could be no 
difference and we would be brethren in the Lord, would 
we not? Sure! Then, if I am with the New Testament 
and he differs with me, is he not wrong? Why is it, 
then, that men will not see these things and unite to do 
the will of God? There is no higher ground to stand on 
in this world. He that takes the Bible alone as his creed 
— his guide from earth to heaven — has chosen the only 
infallible, safe course known to man. No one can get 
above him ; he occupies the highest ground attainable, 
and he is safe beyond question in any event. And in 
doing this we help to answer the Lord's prayer, while we 
place ourselves on ground infalliby safe. 

Then, let us throw away creeds and traditions of men 
and unite upon the word of the Lord — be Christians only 
— be. followers of Jesus and not of men. Human creeds 
are keeping the lovers of God separated in their teach- 
ing and in their practice. Human creeds ought to go 
to the moles and the bats. They were formed in the 
days of emergence from heathen darkness, when men 
knew no better than to make them. But in this en- 
lightened age, in a land of Bibles and gospel preaching, 
we ought to search and see that God built but one church 
in the world and that all others are wrong and will be 
rooted up and destroyed ; that only that church that 
takes the Bible as its guide through the world, and up 
to glory, can be right and is the only one which can be 
well-pleasing to God. Even if human creeds could save 
a sinner, there is perhaps not one in fifty who believe 
all of their own creed. But they can believe all of the 
divine creed — the Bible. 

Again, if a man is a Christian and follows the teach- 
ing of Christ and the apostles, what does he lack yet? 
Nothing. He is infallibly safe. Then, shall we not take 



168 our savior's prayer for unity 

that course which no one can doubt, and, by God's grace, 
be sure of heaven — make no mistake and feel and know 
we are doing what we can to answer the prayer of him 
who loved us and died for us? 

Let us hear the wise man in conclusion : "Fear God, 
and keep his commandments ; for God will bring every 
work into judgment, with every secret thing, whether it 
be good or evil. — (Solomon.) 



OUR LORD'S PRAYER FOR UNITY. 

(John 17:21.) 

By Geo. M. Rance. 

The Prayer. — This seventeenth chapter of John con- 
tains what is very appropriately called the Lord's prayer. 
Our Lord pours out His soul to the heavenly Father in 
behalf of Himself, His disciples and His followers of all 
time to come. Thus, the prayer is a fitting and sublime 
climax to a wonderful discourse and the most wonderful 
life the world has ever known. The prayer falls naturally 
into three divisions: (1) He prays for Himself (verses 
1 to 5) ; (2) He prays for His disciples (verses 6 to 19) ; 
(3) He prays for His followers who should believe in 
time to come (verses 20 to 26). In this present time we 
are concerned with the final part of our Lord's request. 
We of today are the subjects of this prayer. It must 
mean something to us that the Son of God in the very 
shadow of the cross makes such a petition to His Father. 
Of what interest to us is this final request of our Savior? 
The most prominent feature is unity. 

1. Unity is a fundamental principle in the kingdom 
of heaven just as it is in nature and the sciences. Our 
Lord could certainly foresee the necessity of His fol- 
lowers being of "one heart and one soul," and He evi- 
dently knew that it was on this vital point that Satan 
would make his attack and endeavor to scatter the flock. 
The very nature of the church as the body of Christ, or 
as the vine and its branches, requires that it must be 
united to fulfill the will of God. A passing glance at the 
religious sects of today is sufficient to convince a candid 
mind that we are not one as God and Christ are one. 

2. The Nature of this Union. — It must be evident 
to all who have given consideration to the subject that 



170 our savior's prayer for unity 

we can never be one on the basis of a human creed, or 
a so-called synopsis of the teachings of the scriptures. 
Man is fallible and "to err is human/* Hence, every at- 
tempt on the part of man to establish a creed to suit all 
has failed, and such attempts will continue to fail be- 
cause they are not on the solid rock. Jesus requests 
"that they all may be one ; as Thou, Father, art in me 
and I in Thee." 

(1) This union is vital. It is likened to various 
unions in nature, such as, "I am the vine, ye are the 
branches." (John 15 :5.) "We, being many, are one body 
in Christ." (Rom. 12:5.) "Ye are God's husbandry, 
ve are God's building." (1 Cor. 3 :9.) "Ye are the temple 
of God." (1 Cor. 3:16.) 

(2) This union is real. It is none the less real be- 
cause it is represented in figurative language. It must 
be such that God will recognize and the world may see. 

(3) This union is visible. The trouble w T ith most so- 
called Christian unions of today is that the world can 
not see them. Our Savior prays for a union that the 
world may see. 

(4) This union is eternal. We form associations, 
orders and unions of various kinds, but they are of an 
earthly nature, and must eventually perish with the 
earth. But the union of Christians is as much above 
all these as heaven is higher than the earth. 

It must be closer than a mere compromise of sects 
and denominations. It is true that "blood is thicker 
than water," but our Lord here enjoins a union even 
closer than blood ties. Blood relations and earthly ties 
are known only in this life, but those accounted worthy 
to attain the next world neither marry nor are given in 
marriage. (Luke 20 :35.) Hence, they do not know these 
earthly relations, but "they are equal unto the angels." 
We can see from the foregoing that our Savior is con- 
templating a union for eternity; or, in other words, the 
marriage of the Lamb and His bride, the church. Such 
a union is not only possible, but it is certain to be fulfilled 



our lord's prayer for unity 171 

in the particular class for which Jesus prayed. This cksg 
U made up of the faithful followers of the Lamb. "These 
are they which follow the Lamb whithersoever He goeth." 
(Rev. 14:4.) They have been called unto the marriage 
of the Lamb. (Rev. 19 :7-9.) They also have been chosen 
and they have made themselves ready. (Rev. 19:7; 
21:2.) 

3. Purpose of this Union. — The great purpose of our 
Lord in thus having His people united is "that the world 
may believe/' There is no greater hindrance today to 
the cause of Christianity than divisions among the pro- 
fessors of Christianity. Many men, otherwise intelligent 
and successful, meet us with the objection: "How am I 
to know the true church, seeing they all profess to be 
right ? But we see they have very little respect for each 
other and can not agree among themselves, and we know 
the Bible says, 'Love one another' ; 'Love your enemies,' 
and 'Do good to them that hate you/ Now, they all pro- 
fess to be following Christ, so what are we to do about 
it?" I think this is the best excuse men have to offer 
for not becoming Christians. But what is God going to 
do about it ? Will He answer the prayer of His beloved 
Son? I believe He will. Not that all the world will 
eventually believe unto the salvation of the soul, because 
some believe and arc yet condemned. "The devils be- 
lieve and tremble." (Jas. 2:19.) However, when the 
followers of the meek Man of Galilee are united in one 
bodv, as the scriptures clearly teach they should be 
(1 Cor. 12:12-13) ; Eph. 4:4; 2:22-23; Col. 1:24; Rom. 
12:4-5), the world will evidently be brought to a realiza- 
tion of the claims of Jesus, viz.: (1) That he is the Son 
of God; (2) that God sent Him; (3) and that He is the 
world's onlv and true Savior. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By W. L. Reeves. 

Our Savior's prayer for unity is, I am persuaded, the 
greatest prayer ever prayed in behalf of the human fam- 
ily. In praying for those who believe on Christ, He 
said this : "Neither for these only do I pray, but for them 
that believe on me through their word ; that they may 
all be one, even as thou, Father, art in me and I in thee, 
that they also may be in us : that the world may believe 
that thou didst send me. And the glory which thou hast 
given me, I have given unto them ; that they may be one, 
even as we are one/' (John 17:20-22.) 

In the beginning of this lesson on Christian unity, I 
wish to lay down a proposition for the careful consider- 
tion of all who read this : 

Proposition: (1) The testimony and specific acts 
contained in the New Testament scriptures is the only 
means necessary to unite all people in their religious faith 
and practice. 

(2) The unity of all religious people upon the testi- 
mony and specific acts contained in the New Testament is 
required as a very necessary means to the conversion of 
the world. 

From this proposition it is evident that the salvation 
of the world depends largely upon Christian unity, and 
that this unity is to be found only in the New Testament 
scriptures. 

No matter what we may think about the subject, no 
matter if we can not see the possibility of Christian unity 
resulting in the conversion of the world, Christ desired 
and prayed for unity and stated that He thus prayed in 
order that this unity or oneness might result in the 
world believing that God did send Him, and it certainly 
is invincible evidence to the heart of faith that such 



our savior's prayer for unity 173 

would be the case if all who claim to be believers in 
Christ were one as God, Christ and the Holy Spirit are 
one. 

Our inability to comprehend beforehand how it is 
possible for such unity to bring about the conversion of 
the world does not signify in the least that it is unreason- 
able : therefore, impossible. 

We, from a human viewpoint, can not see how wash- 
ing blind eyes in the pool of Siloam at one time could be 
a means of opening them, and the same thing done now 
will not do so. Again, we can not see how being baptized 
in water can do any good in any way as a religious act to 
bring us to the promise of salvation in Christ, w 7 hich says : 
"He that believeth and is baptized shall be saved." (Mark 
16 :16.) To my mind, it is more reasonable to see how the 
unity of all who profess to believe in Christ can be the 
means of converting the world than to see, in my own 
way of thinking, how that being buried in baptism can be 
a means unto the salvation of man's soul from alien sins ; 
but I see this just as I see the other. I see each by faith. 
Christ said both, and that is sufficient ground for me to 
believe one as strongly as I do the other. 

There are different members of the human body, and 
unity must obtain in it in order that it, as a whole, fill 
the mission marked out for it by the wise Creator. All 
of the members of the body must be in harmony with 
and act according to the instructions given by the head 
if the desired results are reached. When the head does 
its part — commands — and the other members do their 
part — obey — the work will most certainly be done, and 
the end purposed by the head will be reached provided 
the commandments given are all that is necessary to reach 
this end. 

If my head desires that a certain piece of timber be 
cut from the land on which it is standing, and my feet 
and le^s are willing to do their part — take me to the 
wood — but my hands refuse to do their part — seize and 
wield the axe — when my head tells them to do so, the 



174 our savior's prayer for unity 

timber remains standing on the land, and the end de- 
sired is not reached simply because unity does not exist 
in the members of my body. 

Such is the case in the church of Christ. The great 
work which God ordained for it to do can not be done 
until that unity which is necessary prevails among all 
professed believers in Christ. 

"Christ is the head of the body, the church/' (Col. 
1 :18.) The members of the church are subject to the 
head, Christ (Eph. 5:25), and He gives us command- 
ments, every one of which is in absolute harmony with 
all other commandments required of these members, 
which shows clearly what the basis for Christian unity is. 
"There is one lawgiver" (Jas. 4:12) ; hence, we can ex- 
pect harmony in the things which He requires. "God is 
no respecter of persons, but in every nation he that 
feareth Him and worketh righteousness is accepted of 
Him." (Acts 10:34, 35.) Righteousness is of faith. By 
obedience Noah became the heir of the righteousness 
which is of faith. (Heb. 11 :7.) Unity of faith is neces- 
sary, so it is required. "Till we all come in the unity of 
the faith and of the knowledge of the Son of God." 
(Eph. 4:13.) Notice that this requires unity of knowl- 
edge, too. And Paul says : "Now I beseech you, brethren, 
that ye all speak the same thing . . . and that ye all 
be perfectly joined together in the same mind and in the 
same judgment." (1 Cor. 1:10.) Peter forever settles 
the question as to what we are to speak in this language : 
"If any man speak, let him speak as the oracles of God." 
(1 Pet. 4:11.) James tells us why we should speak the 
same things : "So speak ye, and so do, as they that shall 
be judged by the law of liberty." (Jas. 2 :12.) Paul says : 
"Wherefore we labor, that whether present or absent, we 
may be accepted of Him, for we must all appear before 
the judgment seat of Christ, that every one may receive 
the things done in his body according to that he hath 
done, whether it be good or bad." (2 Cor. 5 :9-10.) 

From the foregoing we have seen that Christ requires 



our savior's prayer for unity 175 

unity of faith, unity of knowledge, unity of speech or 
teaching and unity in what we do, and the only way -it is 
possible to have Christian unity is to believe and do no 
more nor less than what we find written in the New 
Testament — just that and no more. 

Take your pencil and draw a circle, which let repre- 
sent all that is contained and required of us in the 
New Testament scriptures — the scriptures, of course, con- 
tain the word of God. Now, let this circle represent in- 
side its bounds all the acts of faith. I here and now 
conceive that all men who believe and practice any num- 
ber of the statements in this circle are in unity on each 
and every such statement. From this circle is also shown 
where divisions and departures from God's will begin. 
They begin just outside the circle, at the very moment 
men cross the line and enter into the realm of human 
thought and human opinions, which they lug into the 
worship, thus entering into the condemnation of Christ, 
as per such statements as this : "But in vain they do 
worship me, teaching for doctrines the commandments 
of men." (Matt. 15 :9.) By crossing the line they launch 
out at sea without chart or compass ; with no limitations 
as to what they shall teach, and having no bounds rela- 
tive to their practices, it is entirely out of the question 
for any set of men to be united according to Christ's 
prayer and upon the basis for this unity which He gave 
in the New Testament scriptures. By so doing they set 
aside the only fixed law for unity, for there is nothing 
fixed in the opinions of men. 

But Paul teaches us that there is one who endureth. 
"Jesus Christ, the same yesterday, and today, and for- 
ever." (Heb. 13:8.) James says: "There is one law- 
giver." (Jas. 4:12.) He has given to us "the law of the 
spirit of fife." (Rom. 8:2.) "Christ is the head of the 
body, the church." (Col. 1:18.) 

Christ's teachings believed and obeyed is the only way 
to be saved, and since He is no respecter of persons (Acts 
10:34-35), it follows that the same things are required of 



176 our savior's prayer for unity 

all men to be saved from alien sins, and the same acts 
of worship, and the same Godly, daily walk in the Chris- 
tian life is required in order to eternal life hereafter. 
All these requirements are taught in the New Testament 
and not in the Old. (Rom. 6:14.) 

With these facts before us we can all see that in the 
New Testament alone can be found the bonds of Chris- 
tian unity, for in it alone we find the things we must 
teach and practice as religious work and worship. 

There are a number of reasons which necessitate unity 
in religious matters. First, there is strength in the com- 
bination of forces. If a congregation would be strong in 
knowledge, the members should have a thorough knowl- 
edge of the holy scriptures. Unity in singing makes it 
better, makes it more impressive, consequently more in- 
structive. If some in the assembly sing one song and 
others sing another at the same time, there is confusion 
instead of instructions. Second, Christian unity saves 
money, material, time and labor, which division necessi- 
tates being spent in building church edifices in which to 
worship and in maintaining more preachers than are 
needed in any given locality. Third, unity among reli- 
gious people awakens the admiration of others, because 
the human heart is so constructed that it admires peace 
and unity in the family, among neighbors, and, above all, 
among those who claim to be followers of the things 
which make for peace. Christ realized this, hence His 
prayer that all believers may be one in order that the 
world might believe that God truly sent Him. Since it is 
a fact that those who claim to be followers of Christ are 
divided up into factions, it has brought about a state of 
affairs which militates against faith in Christ's claims to 
be the Prince of Peace. Fourth, one other reason unity 
should prevail is because Christ requires it. Besides pray- 
ing for it, He commands us to : "Endeavor to keep the 
unity of the Spirit in the bonds of peace." (Eph. 4:1-3.) 
Again, Paul says : "That ye be perfectly joined together 
in the same mind and in the same judgment." (1 Cor. 



our savior's prayer for unity 177 

1 :10.) He forbids divisions. "That there shall be no 
divisions in the body.' , (1 Cor. 12:25.) The body is the 
church. (Col. 1:18.) 

We are commanded to teach the same things. This is 
required because it is absolutely necessary to unity in 
faith and practice. If all teach just what Christ taught, 
we will teach the same; and if we believe and do just 
what He taught we will certainly believe and do the same 
things, for it is impossible for it to be otherwise ; so away 
goes the old idea that people are divided on what Christ 
teaches. The divisions are not on what He teaches, but 
on opinions about what He teaches. In actual faith all 
are alike, for if we believe Christ's teachings at all, we 
believe alike. To illustrate : His teachings say that He is 
the Son of God. All who believe this are one on this 
point ; so it is with every other point, on every other 
sentence in the New Testament, for they all say the same 
to all men everywhere. 

The real faith of all men is the same on the subject of 
baptism. All that men think or teach on baptism that is 
not plainly taught in the scriptures is not what they be- 
lieve ; it is not of faith, but it is just their opinions. Faith 
on the subject of baptism, as on any other subject of 
Christianity, comes from God's word. (Rom. 10:17.) 
Now, let us see if this is not correct. God's word says 
we are buried in baptism and raised up to walk in new- 
ness of life. (Rom. 6:3-4.) All who believe this at all, 
believe that baptism is a burial. We see unity here again. 
Let us see another one : "And they went down into the 
water, both Philip and the eunuch, and he baptized him." 
(Acts 8:38.) Any man who believes what Paul says 
when he says we are buried by baptism, also believes that 
in this case Philip buried or immersed the eunuch in 
water, for they were both in water when the baptizing 
or burying was done. Compare Col. 2:12 and Acts 8:38. 
That man does not live who can see sprinkling or pour- 
ing in these passages. How is it possible for two men to 
be in water and one bury the other and raise him up and 



178 our savior's prayer for unity 

not immerse him? Is it not sensible for any man to say 
he can not see immersion in such a course? All men see 
immersion in the case of the eunuch ; therefore, unity pre- 
vails here. 

Christ said : "He that believeth and is baptized shall 
be saved." (Mark 16:16.) Peter said: "Repent and 
be baptized for the remission of sins." (Acts 2:38.) 
Paul was given this commandment : "Arise and be bap- 
tized and wash away thy sins." (Acts 22:16.) "The 
Lord adds the saved to the church."' (Acts 2:47.) Of 
the church, Paul said : "Christ gave Himself for it that 
He might sanctify and cleanse it with the washing of 
water by the word." (Eph. 5 :26.) Salvation is in Christ, 
and Paul says we are "baptized into Christ." (Rom. 6: 
3-4.) 

Kind reader, do you believe these passages of scrip- 
ture? If you do, we are in perfect unity on what baptism 
is, and what it is for. Such is the case relative to all 
else written in the Bible. We all do see alike if we see 
just what the Bible says. Our opinions is where we are 
divided. 

Christ is the Great Physician, and His prescription 
for divisions will banish them and maintain unity. The 
remedy is this : Teach and do just what Christ and the 
apostles taught people to do and the victory is won. 
Divisions will certainly die, and peace, harmony and unity 
will prevail among all, everywhere. 



CHRISTIAN UNITY— ITS IMPORTANCE, 
NATURE AND BASIS. 

By C. R. Rice. 

"That They May All Be One/' — Jesus. 

1. Its Importance. — Jesus has "set his face stead- 
fastly toward Jerusalem," but before entering the city 
of life-taking and tragedy, he pours forth in prayer what 
is dear to his heart — the unity of his followers. His 
loving heart throbs with burning desire and master pas- 
sion for the unity of his disciples after the suffering and 
death-cry of the cross ; after light and warmth are left 
in the grave of the sympathetic Joseph; after his ascen- 
sion and coronation and the inauguration of his reign on 
Pentecost; after the first, fifteenth and twentieth cen- 
turies — until the close of time and the dawn of the per- 
fect day. The Christians of the first and second centuries 
gave answer to this prayer, but his followers in later 
centuries became "traitor to his purpose and a pain in his 
heart forever." Read the seventeenth chapter of John 
and let its beauty and pathos grip your heart-strings. Let 
it arouse in you the "spirit of Christ," without which you 
are "none of His." Let it be to you an argument, a pas- 
sion, a life. 

The time at which a thing is said or done adds empha- 
sis and lends significance to the thing said or done. 
Here it is the nearness of Gethsemane with its anguish 
and angel, and Calvary with its pierced hands and drooped 
head. It was late Thursday evening when this prayer 
was offered. The next morning is His crucifixion. In a 
few hours suffering will force the words, "It is finished," 
from between His lips. Yes, the end is near, and His life 
in the world is practically over. The light of the torches 
is in his face, the betrayal kiss is upon his cheek, th« 



180 our savior's prayer for unity 

scourge, thorn and nail wounds are upon His body. He 
reveals His bursting heart with this tender prayer, and 
steps across the threshold of Gethsemane, on whose 
floor no light lay, and in whose roof no star shines. This 
prayer was uttered just before the sentence supplication 
of the garden, "Father, if it be possible let this cup pass 
from me; nevertheless not my will but thine be done." 
Once, twice, He prays, but the heavens seem brass and 
the disciples sleep. He suffers alone. The third time 
he pleads and the heavens open and the angel comes and 
strengthens Him. "That they all may be one," he rev- 
erently requests just before His outstretched arms are 
nailed to the cross, His heart breaks, and His red, warm 
blood drips from his veins and pours from his arteries. 
Four times in the three hundred tragic words, "that they 
all may be one,'' trembles upon his lips ; four times they 
go quivering to the depths of our hearts. 

2. Its Nature. 

(T) Negatively. 

(a) Not federation. Federation is to unity what 
mix is to combination. Segregation into groups or de- 
nominations due to distinctive differentiation in doctrine 
was unknown to the first Christian century. The fol- 
lowers of Christ constituted one great Christian unit. 

(b) Not union. There can be union without unity. 
Illustrations: (1) A number of nuggets of gold brought 
from a number of states and countries and placed to- 
gether — this represents union. Place these in a fire and 
the several nuggets are made one. This represents unity. 
(2) Marriage is a union. It is the being together of two 
persons ; all married persons, however, though united, do 
not live together in unity. If unity were a fact in every 
home, there never would be an application for divorce. 
Union is the state of being one; unity is the state of 
having but one feeling or sentiment. 

f c) Not co-operation. Mere co-operation is unity in 
weak dilution. 

(2) Affirmatively. 



CHRISTIAN UNITY 181 

(a) Such as exists between God, the Father, and 
Jesus Christ, the Son. (John 17:21.) 

(b) Such as is found in the illustrations of Christ 
and apostles. Paul compares the unity of Christians to 
the unity of the human body. (Rom. 12:4-5.) Christ 
illustrates the unity of the church by a sheepfold. (John 
10:16.) 

(c) Such as is described by David: "Behold, how 
good and how pleasant it is for brethren to dwell to- 
gether in unity." (Ps. 133 :1.) 

(d) Such as existed among the primitive Christians 
w T hen heathen lips were constrained to utter truth : "Be- 
hold how these Christians love one another/' 

(e) Such as existed among the apostles and seventy 
who became charter members of the church of Christ: 
"They were all with one accord in one place." (Acts 
2:!.)" 

(f) Such as existed in the apostolic church: "The 
multitude of them that believed were of one heart and 
of one soul." (Acts 4:32.) 

(g) Such as was reported by Luke of the church in 
Palestine : "The church throughout all Judea and Galilee 
and Samaria had peace, being edified." (Acts 9:31, Re- 
vised Version.) 

(h) Such as is indicated by the following words: 
"Likeminded" ; "one mind" ; "same mind" ; "same love" ; 
"same rule" and "same thing." 

God has erected a number of sign boards along the 
road of the righteous with their pronouncements of con- 
demnation of division and exhortations to unity. (Rom. 
12:10, 16: 15:5-6; 14:9: 1 Cor. 1:10:2 Cor. 13:11; Phil. 
1:27: 2:2; 3:16; 1 Pet. 3:8; 1 Cor. 3:1-23.) 

To listen to these inspired sentences is never to travel 
in the way of denominationalists and sectarians. To heed 
the message of Christ and His apostles is never to be 
found on the side of division and disunion. The man 
w T hose party cry is, "I am of Luther," "I am of Wesley," 
"I am of Calvin," which are modern names placed in the 



1*2 OUR SAVIOR^ PRAY£R for unity 

Corinthian party cries, "I am of Paul/' "1 am of Apollos" 
or "I am of Cephas," is possessed of that spirit which 
is diametrically opposed to the spirit of Christ in which 
he prayed : "That they all may be one ; as thou, Father, 
art in me, and I in thee, that they also may be one in us : 
that the world may believe that thou hast sent me." 
(John 17:21.) The condition that obtained at Corinth 
permeates Christendom. It was the crowning evil of the 
church at Corinth. Now it is the scandal of Christianity 
and the blackest sin of Christendom. 

3. Its Basis. 

There are many human bases upon which, if the 
Christian world were to unite, they would disregard the 
divine basis. Eph. 4:4-6 presents a sevenfold basis. So 
long as these seven unities were maintained there were 
no divisions. If unity is to ever sway the hearts of Chris- 
tians, it will be through the recognition and acceptance 
of the unities enumerated by Paul. 

1. "One God."' There is one God from whom all 
things emanate. "One God" is opposed to idolatry. 

2. "One Lord." Since there is one Lord, there is 
just one who speaks with authority. He said: "All au- 
thority in heaven and in earth is given to me." He 
shares or divides his authority with no one. Popes and 
creed-makers, who are responsible for all the divisions 
in the religious world, have no authority. Theirs is ill- 
gotten. Shall we listen to creed or Christ? Christ is an 
infallible lawgiver. "Hear ye Him." 

3. "One Faith." There was only one faith for more 
than a hundred years after Christ's church was estab- 
lished. That one faith is now being preached by the 
church of Christ. Paul gives admonition concerning the 
faith : "Earnestly contend for the faith once delivered 
unto the saints." He makes "faith" and "gospel" synony- 
mous and says : "Though we or an angel from heaven, 
preach any other gospel unto you than that which we 
have preached unto you, let him be accursed." (Gal. 1 : 
8.) "The gospel is the power of God unto salvation." 



CHRISTIAN UNITY 183 

(Rom. 1 :16.) There must be unity in the word preached. 
The "one faith'* can only be perpetuated upon the earth 
by ministers preaching with "one mouth" — preaching the 
"one faith." 

4. "One body." The church is nine times called 
"body." Paul says : "He is head over all things to the 
church which is his body." (Eph. 1:22-23.) There is 
one church. "Upon this rock I will build my church," 
not churches. There is just one church to make supreme. 
The apostolic church was possessed of unity of organiza- 
tion. The first step in apostasy was when the local con- 
gregation expanded into a diocese and this destroyed the 
New Testament unity of organization. 

5. "One baptism." The apostle next gives emphasis 
to the oneness of baptism. "Keep the ordinances as I de- 
livered them unto you." So speaks Paul. What is Paul's 
teaching concerning the practice of baptism? How was 
he baptized? "Therefore we are buried with him by 
baptism." (Rom. 6:3.) Since there was but one faith 
preached in New Testament times, Paul must have taught 
all congregations the same thing as the congregations of 
the different countries was a great unit. (Acts 9:31.) 
If he and the members of the church at Rome were 
"buried by baptism," all others elsewhere must have been. 
Is immersion the "one baptism?" The New Testament 
answers that question by a description of what the per- 
sons did. Penitent believers went to the water (Acts 8: 
38) ; where there was much water (John 3:23) ; down 
into it (Acts 8:38) ; were buried in it (Rom. 6:4) ; were 
planted (Rom. 6:5) ; were raised (Col. 2:12) ; came up 
out of the water (Acts 8:39) ; had their bodies washed 
(Heb. 10:22). There is one baptism and should be one 
universal practice. 

6. One spirit." This spirit does not inspire contra- 
dictory messages, because there is one spirit. "He will 
guide you (the apostles) into all the truth." There is just 
one spirit to , animate the Christian world. It animates 
the one body — the church. 



1*1 our savior's prayer for unity 

7. "One hope." Not many hopes, as the hope of 
universal salvation by the Universalist ; the hope of an- 
nihilation by the wicked, as inspired by Russellism; but 
the one hope of the gospel. This one hope inspires Chris- 
tians. 

These are the seven elements of an unadulterated 
gospel. Carnality will bring division, but these seven 
elements will bring unity. There are primary and non- 
vital causes for division, but carnality is the primary 
cause of all division. Soul-sleeping, wearing jewelry, etc., 
would be considered secondary or non-vital causes for 
division. 

Conclusion. — Opposition to denominationalism may be 
an unpopular course with the world. It was unpopular 
in Christ's day. He said: "Other sheep I have which 
are not of this fold: them also I must bring; and there 
shall be one fold and one shepherd." (John 10:16.) 
He taught unity and brotherhood and was met with Sad- 
ducean hate, Pharasaic opposition, Essenic scorn and 
pagan indifference. His teaching antagonized Jewish tra- 
ditions, prejudices and antipathies, and for it he was 
rejected, cursed and crucified. If the division of God's 
people were ever right, if denominationalism were ever 
excusable, it certainly would have been during Christ's 
personal ministry, and he certainly would have been the 
first to give them recognition as denominationalists, if 
right, or excusable. He taught that he was "the way, the 
truth and the life," and lived a faultless life; but they 
were angered by his teaching, and enraged by his living, 
and they hounded him to his death — "dragged him to 
the cross, nailed him there and cursed him while he died." 

Can you live and worship in utter disregard of the 
prayer of your Lord delivered under such solemn cir- 
cumstances? Can you impugn the sincerity of Christ 
when he prayed "that they all may be one?" Can you 
impeach his wisdom when he assigns the reason, "that 
the world may believe that thou hast sent me?" Will 
you not do your part to "stop the pain in his heart?" 



©UR SAVIOR'S PRAYER FOR UNITY. 

By E. G. Rockliff. 

"That They May All Be One." — Jesus. 

Wickliffe, grasping God's true Word, arose, 

And Huss, who would not yield it though the flames 

Hissed round him ; and the mighty Luther rose 

And hurled the Bible at the papal throne, 

And set it shaking to its fall. A host 

Came after them, enamored of the truth, 

And through the wizard press the Word was sow* 

In many lands, and day began to dawn. 

Last in the land of Knox, the Haldanes rose, 

And in their line the Campbell,s who, across 

The blue Atlantic to the virgin west 

Bore the bright torch, and kindled a great flame, 

Uplifting mighty voices in the wild, 

Inhospitable wilderness, they cried: 

"Prepare the way, for lo ! the Word appears ; 

Make plain a highway for the Lord ; lift up 

The lowly valleys of the sunken Truth ; 

Bring down the hills of proud sectarianism; 

Straighten the crooked doctrine by the Book; 

Smooth the rough places of debate and strife, 

And all flesh shall behold the way of God." 

—From G. P. Pittman's "The Break of Day." 

Has the last wish and prayer of our Savior been 
answered? No. Is it being answered? Yes. Will it be 
fully answered? That depends upon us. Christian unity 
is exercising the minds of religious people all over the 
world in an unprecedented manner. Division is at last 
seen to be a barrier to progress. Those of us who are 
old-fashioned enough to believe that the remedy lies in 



116 OUR savior's prayer for unity 

getting back to the faith and practice of the church as 
perfected by the apostles would do well to feed the dis- 
quiet that is spreading and pray that out of all this con- 
fusion may evolve the answer to our Lord's prayer. 
When we read Acts 2 we are filled with admiration at 
that wonderful brotherhood, that union of hearts, that 
great company that could truly sing: 

"We are not divided, all one body we; 
One in heart and doctrine, one in charity. " 

It looked as though that for which our Savior prayed 
was soon to be — men of every kindred, tribe and tongue 
were, by the preaching of the gospel, welded into one 
great family. These were of one heart and one mind. 
What the gospel did then it can do again. Our Master 
desired this union because of the moral power it would 
confer upon the church. Nothing would so speedily con- 
vince the world of the claims of Jesus as would an united 
Christendom. (John 17:21.) Nothing hinders so much 
the progress of the old gospel chariot as division. On 
every hand today union is allowed to be a "consumma- 
tion devoutly to be wished." This was not always so, 
and is a sign of the times. Let us thank God and take 
courage. 

Notice, however, that it was Christian union for which 
our Lord prayed. The Christian is the unit, and the word 
Christian is to be understood as met, and only met, in such 
disciples of Christ as were so called at Antioch and else- 
where. The union of such as these in the One Body is 
the only Christian union recognized in the word of God. 
Many today are just playing at Christian union. They 
are spending their strength for nought. 

Someone has well said that Christian union is not 
the result of the vote of some conference, but of the 
Spirit's indwelling. "If any man has not the Spirit of 
Christ he is none of His." It is human manipulation that 
has made what was so clearly understood in the first cen- 



OUR savior'* prayer for unity W 

tury hard to understand in the twentieth. When we lead 
men away from the commentary to the sacred text we 
bring them to that mould of instruction that makes fre« 
from sin and makes servants of righteousness. (Rom. 
6:17.) 

A bonfire of books, as at Ephesus, would help some. 
Let us use the divine mould out of which we can make 
Christians only; with which we can reproduce a brother- 
hood like the one in Acts 2. What an anomaly, one Head, 
many bodies. The way of Balaam is the way of many : 
"They have forsaken the right way and are gone astray." 
The result is Christless churches and a progress minus 
God. 

Marcus Dods in his exposition of First Corinthians : 
"The church was intended to be the grand uniter of the 
race. Distinctions were to be obliterated. Men alienated 
were to be united. The opposite has resulted ; the church 
has alienated neighbors and friends. Thus the church 
has lost a large part of her strength. Had the kingdom 
of Christ been visibly one, it would have been supreme 
and without a rival in the world. Had there been union 
where there has been division, the rule and influence of 
Christ would have so far surpassed every other influence 
that peace and truth, right and justice, godliness and 
mercy would have everywhere reigned. But instead of 
this, the strength of the church has been frittered away 
in civil strife and party warfare, her ablest men have 
spent themselves in controversy, and, through division, 
her influence has become insignificant. " 

Brethren, let us have clean hands in this matter. 
Now that the awakening has come, let us help heal divi- 
sions and weld together the forces that make for right- 
eousness. Let us reiterate our Lord's prayer; cry out 
in clarion tones how Paul besought his brethren not to 
be divided, but to all speak the same thing. Let us ring 
the changes upon the oneness pleaded for in the New 
Testament. Our cry, "Back to Jerusalem," must be heard. 
Back to the purity and simplicity of the message that pro- 



188 *ur savior's prayer for unity 

duc*d the first church. Nothing else will reproduce it. 

They did not want to be Wesleyans, Lutherans or Cal- 
vinists at Corinth, but they did want to be Paulites, 
Appollosites, Cephasites and Christians. It is the same 
thing. 

Paul, in effect, said to them: If you can divide the 
one Christ crucified for you, and if one church can live 
on one part and another church on another part, then go 
ahead. But if there be one Christ indivisible, then is 
there but one church indivisible. The Bible, the truth, the 
whole truth, and nothing but the truth, is the common 
peace ground. Its plain, unvarnished instruction will 
produce an army that will shatter the forces of evil. That 
God in heaven will speed the time when his Son's prayer 
shall be answered (when names and sects and parties fall 
and Jesus Christ is all in all) is the prayer of one of the 
million in the firing line opposing division and faction. 

G. P. Pittman in "The Break of Day" writes : 

"A million hearts 
Unite in one resolve — to cast away 
All things that have no warrant in the word, 
And to do all things written in the Book — 
So shall the church be one. 

We, who were cloven asunder in a hundred camps, 
Have found indissoluble union in the truth. 
This, also, shall the sundered millions find, 
If we but do our part and play the man. 
For, as the sun uprisen, gathers strength, 
And climbs to the meridian in a blaze 
Of glory no man dares to look upon, 
And the blue heavens, pale with excess of light, 
And hills and plains are white and shimmering, 
The wide, wild seas shine in a molten mass, 
And the great world is one bright orb of day, 
And all the universe is one in light — 
So is the glory of the day to be 
The destiny of union in the truth." 



UNION. 
By T. Short. 

The above chart illustrates how party names and 
doctrines vanish away as we approach Christ, and in our 
nearness to Him how an illumination of truth shines upon 
us and the rays of His love mould our hearts into one 
till we can see that a delusion has been preached to men. 
See that "another gospel, which is not another gospel," 
has been preached to men. See a gospel made by man. 

But hear Paul in regard to the true gospel : "The 
gospel which was preached of me is not after man. For 
I neither received it of man, neither was I taught it but 
by revelation of Christ. I conferred not with flesh and 
blood." 

Hear Peter : "For we have not followed cunningly 
devised fables when we made known to you the power 
and coming of the Lord Jesus Christ, but were eyewit- 
nesses of His majesty." 

How was the gospel perverted? The Galatians "re- 
turned to the weak and beggarly elements" of the world, 
became in bondage to the flesh. They observed days, 
months, times and years as the world. They walked not 
in the spirit, "but did bite and devour one another." 

Does God change? Some will say, did God change in 
that He made a new spiritual religion? No. God de- 
signed this new religion before the foundation of the 
world. Notice His promise to Abraham that in the full- 
ness of time, "in his seed all nations of the earth would 
be blessed." 

Cause of Perversions and Divisions. — Following the 
church down the ages, you may detect these perversions 
and their results — divisions. Divisions (falsely so called) 
are caused by this delusion : We (people generally) con- 
sider as belonging to the church the following : 

1. Opinions in regard to the mysteries. Th«s« opixx- 



190 our savior's prayer for unity 

ions are imaginative. The first great division was caused 
by a debate, one party holding that the Holy Ghost was 
begotten from God through Christ ; the other that He 
proceeded from God. 

2. Things that are of this world. The church as seen 
by God is essentially the regenerated spirits of men. 
"My kingdom is not of this world." 'They (my dis- 
ciples) are not of this world." "Religion (of Christ) is 
not meat and drink, but righteousness, peace and joy in 
the Holy Ghost." 

Hence, Paul says: "Let no man therefore judge you 
in meat or drink or in respect of an holy day or of the 
new moon or of the sabbath, which are a shadow of 
things to come, but the body (substance) is of Christ." 
For membership, therefore, there is only one test — Chris- 
tianity. Should you be judged by man in respect to the 
squareness of the earth or wearing of uniform, or preach- 
ing in a heathen temple, provided your liberty in so doing 
does not offend — that is weakening a brother in the faith, 
provided you worship in the spirit of Christ. 

Foolishness. — From the above we can see that the 
debate — Science Versus Religion — is foolish, that state 
churches are perversions and that war is the insanity of 
carnality. There were no Christian soldiers till the 
church was perverted. 

The above chart is more fully explained in "Gideon's 
Band," a book published by T. Short, Guilford, Kansas, 
at 50 cents, postpaid. This book represents the church 
as not made by man. This we hold is important. Why? 
Suppose, during a revival, infidels prove that the church 
originated by man and you could not contradict them, 
how many joiners would you get? If you admit that the 
church was made by man or partly made by man, you 
have placed the church on a level with idols of heathens. 

Iron and clay church. When you say that the church 
is partly terrestrial, you have mixed the world and church 
together; you have desecrated the church. If terrestrial 
things are considered as part of the church and they 



UNION 191 

become venerable by age, and it is proven that they are 
against science and all reason, then this iron and clay 
church will perish. For instance, you hold as a church, 
that the eaith is square, and science proves the earth to 
be round. Suppose you hold to any tenet (not given by 
divine revelation) as being part of the church, and in 
time this tenet is shown to be false, don't you see that a 
church built on terrestrial things has a sandy foundation ? 
But the church of Ghrist, founded on the stone of in- 
spiration and upon which is built ("Ye also as lively 
stones are built up a spiritual house") a spiritual super- 
structure will stand. The gates of hell can not prevail 
against her. 

This stone celestial some time will strike the iron and 
clay church and grind it to powder. That is, it will be 
divided till, like powder, it can and will be carried by the 
wind and will have no lodging place in the hearts of men. 
And that flame from heaven, which lit the sacrifice of 
Elijah, will burn it up. And the illumination therefrom 
will spread over the world even to the darkest jungles 
of heathendom. But the stone celestial, cut out of the 
mountains without hands (not made by man), will roll 
on till it fills the whole earth. 



Hymn on Union. 
Tune, "How Firm a Foundation Ye Saints of the Lord." 

1. 

How firm a foundation, for faith and union, 

Built on inspiration, she is celestial. 

Whom say ye that I am? Thou art Christ, the Lamb. 

Sent, troubled hearts to calm; promised Son of God. 

2. 

Blessed art thou, Simon ; by inspiration 
Came this firm foundation, this stone celestial ; 
How sandy foundations, for all divisions, 
They're built on delusions of carnality. 



192 our savior's prayer for unity 

Celestial Feast. 

Tune, "Fill Me Now." 

Waiting, waiting altogether 
For more of thy wondrous power; 
For unison like that first meeting, 
When they all, with one accord, 
Faithful were in one place waiting 
For the spirit of their Lord. 

CHORUS. 

Fill us full, fill us full, full of thy spirit; 
Jesus, come and fill us now. 



OUR SAVIOR'S PRAYER FOR UNITY. 
By H. C. Shoulders. 

The above subject we find contained in the prayer 
of our Savior which He uttered on behalf of His dis- 
ciples and those believing on Him through the words of 
the apostles. This, to my mind, is, and was then, the 
sweetest prayer our Savior prayed while on earth. It 
should be the desire of every person trying to walk in 
the footprints of Jesus to so live and conduct them- 
selves that a union of the professed followers of Christ 
would be brought about and many souls be saved. Jesus 
says : "Neither for these only do I pray, but for them 
also that believe on me through their word; that they 
may all be one ; even as thou, Father, art in me and I in 
thee, that they also may be one in us : that the world may 
believe that thou didst send me." (John 17:20-21.) 

(1) Jesus prayed for His disciples. (2) He prayed 
for all that believe on Him through the words of the 
disciples, that they might all be one, united, joined to- 
gether. Jesus and the Father are one, even so are the 
followers to be one, that the world may believe in the 
Christ, the Savior of men. 

One great cause why so many people do not believe 
or have faith is because of the confusing doctrines being 
taught by the different religious teachers of the various 
denominations that exist in the world today. They claim 
to follow Christ and yet they are divided among them- 
selves, which, of course, is confusing to the person who 
does not study the Bible for himself and see just what is 
taught in the scriptures ; consequently, many of the people 
do not believe anything and thus they become infidels 
and full of all kinds of skepticism. Every person must 
admit that the professed followers of Christ should be 
united. In union there is strength and power, but in divi- 
sion there is weakness. 



194 our savior's prayer for unity 

The Bible is the word of God, and is, therefore, the 
only basis upon which we can have union. The Bible 
reveals the will of God to man, but what does the apostle 
claim for the Bible? Listen to his words: "Every scrip- 
ture inspired of God is also profitable for teaching, for 
reproof, for correction, for instruction, which is in right- 
eousness : that the man of God may be complete, fur- 
nished completely unto every good work. ,, (2 Tim. 3: 
16-17.) The Bible furnishes people with very good work. 
Therefore, if they do anything not revealed in the Bible 
it is not, and can not be a good work. "And now I com- 
mend you to God, and to the word of his grace, which is 
able to build you up, and to give you the inheritance 
among all them that are sanctified." (Acts 20:32.) The 
word of God's grace, which is the Bible, is able to build 
us up and give us an inheritance among the sanctified, 
which are the saved. Then, people are saved through the 
word of God. "Wherefore putting away all filthiness and 
overflowing of wickedness, receive with meekness the im- 
planted word, which is able to save your souls. " ( Jas. 1 : 
21.) 

"Now, I beseech you, brethren, through the name of 
our Lord Jesus Christ, that ye all speak the same thing, 
and that there be no divisions among you ; but that ye be 
perfected together in the same mind and in the same 
judgment." (1 Cor. 1 :10.) The only way we can speak 
the same things is to speak the things God has revealed 
to us in his word. If every person would do and teach 
just what is revealed in the Bible, all would be united, 
would be of the same mind and the same judgment. 
Paul says : "Giving diligence to keep the unity of the 
spirit in the bond of peace." (Eph. 4:3.) God, Christ 
and the apostles have all clearly taught that the professed 
Christians are to be one, and the person who does not do 
all in his power to bring about this union is not striving 
as directed in the scriptures. Disciples should stand to- 
gether firm, with one purpose in view ; yea, the propaga- 
tion of the gospel and the saving of Souls. Paul says : 



our savior's prayer for unity 195 

"Only let your manner of life be worthy of the gospel of 
Christ : that whether I come and see you or be absent, I 
may hear of your state, that ye stand fast in one spirit, 
with one soul striving for the faith of the gospel." 
(Phil. 1 :27.) "The bonds of peace." Bond, that which 
binds or ties together; a cord, a chain. Certainly fol- 
lowers of Christ are to be bound together and be at 
peace one with another, working for the salvation of the 
souls of men and women everywhere. 

The prayer of Jesus while in Gethsemane just before 
His cruel death on the cross is a good example of sub- 
mission to the will of the Father. "And he was parted 
from them about a stone's cast ; and he kneeled down and 
prayed, saying, Father, if thou be willing, remove this 
cup from me: nevertheless not my will, but thine be 
done." (Luke 22:41-42.) Jesus prayed, if it was the 
Father's will, let this cup (cup of suffering) pass from 
me. He submitted to the will of the Father even under 
the most trying circumstances ; even so should we sub- 
mit to His will, obey it and be saved. Wherever you see 
division, you may know at once God's authority has not 
been recognized, because when God's will and authority 
has been submitted to and obeyed, union and harmony 
prevails in the church and the community. 

In what are we to be one ? The apostle Paul teaches 
we are to be one in faith. He says in Eph. 4:5 that 
there is "one faith." Since there is one faith and only 
one, we must all have the same kind of faith in order 
to be one, united together. Hence, the question, what 
must we believe? "By faith Enoch was translated that 
he should not see death; and he was not found, because 
God translated him: for he hath had witness borne to 
him that before his translation he had been well-pleasing 
unto God: and without faith it is impossible to be well- 
pleasing unto him; for he that cometh to God must be- 
lieve that he is, and that he is a rewarder of them that 
seek after him." (Heb. 11:5-6.) "Many other signs 
therefore did Jesus in the presence of the disciples. 



196 our savior's prayer for unity 

which are not written in this book : but these are written 
that ye may believe that Jesus is the Christ, the Son of 
God : and that believing ye may have life in his name." 
(John 20:30-31.) "And my speech and my preaching 
were not in persuasive words of wisdom, but in demon- 
stration of the spirit and power: that your faith should 
not stand in the wisdom of men, but in the power of 
God." (1 Cor. 2:4-5.) From the above scriptures, we 
can see there are just three things for us all to believe: 
(1) Believe in the one God and that he rewards all who 
diligently seek after him; (2) believe that Jesus Christ 
is God's Son and that life comes through His name; (3) 
that our faith is to be in the gospel of Christ, which is 
God's power to save, and not in man's wisdom. The per- 
son that really believes all of these things as he should is 
ready and anxious to obey the gospel to be saved. (Rom. 
1 :16 ; 2 Thess. 1 :7-9.) All that believe or have this kind 
of faith have the kind of which Paul speaks. 

We are to be one in that c\\\ are members of one 
body, the church. "There is one body, and one spirit, 
even as ye were called in one hope of your calling. . 
(Eph. 4:4.) This one body is the church. (Eph. 1:22- 
23; Col. 1 :18, 24.) We are to be one in name, and we 
can be if we will take the word of God and be guided by 
that and that alone. "For this cause I bow my knees 
unto the Father, from whom every family in heaven 
and on earth is named." (Eph. 3 :14-15.) We are to be 
one in mind. "If there is any exhortation in Christ, if 
any consolation of love, if any fellowship of the spirit, 
if any tender mercies and compassion, make full my joy, 
that ye be of the same mind, having the same love, being 
of one accord, of one mind. . . ." (Phil. 2:1-2.) 
"Finally, be ye all likeminded, compassionate, loving as 
brethren, tenderhearted, humbleminded : not rendering 
evil for evil, or reviling for reviling; but contrarywise 
blessing ; for hereunto were ye called, that ye should in- 
herit a blessing." (1 Pet. 3:8-9.) If people are all in 
the same church, wearing the same name and have the 



our savior's prayer for unity 197 

same kind of faith, being of the same mind and speaking 
the same things, they will also practice the same things 
and will have the one hope of eternal life. Paul declares : 
"Ye were called in one hope of your calling." (Eph. 4: 
4.) When people obey the gospel and live as directed in 
God's word, they then have the one hope of eternal life. 
Paul then tells us this hope is an anchor to the soul. 
(Heb. 6:17-20.) 

The last question I wish to consider is this, what 
has and does now destroy union among God's people? 
Answer: Peace, union and harmony are and have been 
destroyed among disciples by false teachers. "I know 
that after my departing grievous wolves shall enter in 
among you, not sparing the flock : and from among your 
own selves shall men arise, speaking perverse things, to 
draw r away the disciples after them. Wherefore watch 
you, remembering that by the space of three years I 
ceased not to admonish every one night and day v/ith 
tears." (Acts 20:29-31.) "For where jealousy and fac- 
tion are, there is confusion and every vile deed." (Jas. 
3 :16.) Self-importance and pre-eminence among brethren 
and religious teachers will cause confusion and division. 
"I wrote somewhat unto the church : but Diotrephes, who 
loveth to have the pre-eminence among them, receiveth 
us not. Therefore, if I come, I will bring to remem- 
brance his works which he doeth, prating against us with 
wicked words : and not content therewith, neither doeth 
he himself receive the brethren, and them that would 
he forbiddeth and casteth them out of the church." 
(3 John 1:9-10.) 

With these lessons before us, let everyone study the 
Bible, be simply a Christian, a member of the one body, 
the church, working for the salvation of the souls of men 
and women. 



UNITY OF THE SPIRIT. 
By J. F. Tomson. 

Texts : "Behold, how good and how pleasant it is 
for brethren to dwell together in unity." (Ps. 133:1.) 
"There is one body." (Eph. 4:4; John 17:20-21.) 

The subject before us is one of vast importance as 
it relates to spiritual matters and the oneness of God's 
people. Many discourses have been delivered upon the 
subject of "Christian Union," which phrase is not found 
in the book of God. Of course, the word unity is from 
the word unit, which means one, and where unity exists 
there will be union. Many prayers have been made for 
the unity of the religious world, yet we have division, 
parties, factions and much strife and contention. Whole 
communities and sometimes families are divided reli- 
giously. Who is to blame for these religious parties or 
factions ? Not the God of the Bible, for He is not the 
"author of confusion, but of peace, as in all the churches 
of the saints." (1 Cor. 14:33.) 

To accomplish any work, great or small, by any 
number of persons, there must be unity of action. A 
divided army can not expect victory. It is only when 
they are united and follow the one leader that they can 
hope for success. Long ago it was said: "In union 
there is strength." "United, we stand; divided, we fall." 
Our Savior said of a kingdom and house : "If a kingdom 
be divided against itself that kingdom can not stand. 
And if a house be divided against itself, that house can 
not stand." (Mark 3 :24-25.) 

It is clear to be seen by all thinking persons that the 
religious world is divided into warring factions or parties, 
and that each party is working for its own advancement 
to the downfall of the others. Even the church of 
Christ has been wrecked by uninspired men, who have no 



UNITY OF THE SPIRIT 199 

regard for our Savior's prayer ; who prayed for the unity 
of his disciples. "Neither pray I for these alone, but 
for them also which shall believe on me through their 
word; that they all may be one; as thou, Father, art in 
me, and I in thee, that they also may be one in us : that 
the world may believe that thou hast sent me." (John 
17:20-21.) 

In this memorial prayer of our Savior, He prays for 
the unity (oneness) of His disciples. In this prayer He 
shows the intimate relationship existing between Himself 
and His Father, and that they have no separate wills or 
kingdoms. But such a union as He prays for can not 
exist as long as uninspired men meet in councils, conven- 
tions and associations to legislate or formulate by-laws, 
creeds or disciplines in disregard to Christ as the great 
lawgiver. Then, who is to blame for the divided state 
of the religious world? There is only one answer: Men 
who are not willing to "speak where the Bible speaks 
and to be silent where the Bible is silent." 

The whole tenor of the New Testament writers is 
against division and in behalf of unity. (See Board 
Diagrams, Nos. 1 and 2.) 

"Now I beseech you, brethren, by the name of our 
Lord Jesus Christ (a) that ye all speak the same thing 
and (b) that there be no divisions among you; but (c) 
that ye be perfectly joined together in the same mind 
and (d) the same judgment." (1 Cor. 1:10.) "Fulfill 
ye my joy (a) that ye be likeminded; (b) having the 
same love; (c) being of one accord; (d) of one mind." 
(Phil. 2:2.) 

We have itemized the thoughts of these texts to show 
what it takes to promote the unity of the body of Christ, 
which is His church, that all may dwell together in love 
and be of the same mind and judgment. If men would 
speak as the oracles of God, and submit to the authority 
of our Lord Jesus Christ, there would be no division, and 
the Lord's prayer would be answered. "And whatsoever 
ye do, in word or in deed, do all in the name (by the 



200 OUR savior's prayer for unity 

authority) of the Lord Jesus, giving thanks to God the 
Father through him." (Col. 3:17.) When He was ex- 
alted at the right hand of the Father, all authority in 
heaven and earth was given unto Him that He might 
put all enemies under His feet. (See Matt. 28:18-20; 
Eph. 1:15-23.) 

If we obey His teaching faithfully there will be no 
factions or discord, but perfect unity and love in the body 
of Christ. It is the will of the Father that we hear Him, 
as He is "the way, the truth and the life, and no one can 
come unto the Father but through Him." (Matt. 17:5; 
John 14 ;6.) 

Carnality has brought about the division in the reli- 
gious world today, until we are divided and subdivided 
into near twelve hundred denominations, all working 
harmoniously together to overthrow the church of Christ. 
Carnality divided the church at Corinth. ( 1 Cor. 3 :3-5 ; 
1 Cor. 1:11-14.) 

Explanation of Our Diagram. — The large diagram 
represents the kingdom of God, or church of Christ. In- 
side of the large, we place three smaller diagrams, rep- 
resenting three of the most prominent denominations of 
this country — granting them, for the sake of the argu- 
ment, what they claim to be, branches of the true church. 
Now, show what they teach about the establishment of 
the church. Then show the Bible teaching. (Matt. 16: 
13-19.) If the church was established before Pentecost 
(a) it was a church without a foundation; therefore, a 
sandy foundation, as the foundation had to be tried. 
(Isa. 28:16.) The foundation was tried when Jesus 
was crucified. (Acts 4:10-12.) (b) A body without a 
head ; therefore, a headless body — a dead body — as the 
spirit was not given until Pentecost. (Col. 1:18; Jas. 2: 
26.) (c) A church without the purchase orice paid. 
(Acts 20:28.) 

On Pentecost, the law of induction was announced 
and the prophecy of Daniel (2:44) was fulfilled. The 
history of the case shows the prediction to have been ful- 



UNITY OF THE SPIRIT 201 

tilled- "1 will build my church," Jesus. The "law was 
to go forth from Zion and the word of the Lord from 
Jerusalem." (lsa. 2 :3 ; Luke 24 :46-49.) 

Make an argument upon the name as applied to the 
term church in a local and catholic sense and as applied 
to individual members. (Isa. 62:2; Acts 11:26; 1 Pet. 
4:16; Jas. 2:7.) Show Methodist and Baptist teaching 
on entering the kingdom, but not into the fellowship of 
the church until after baptism. Mark out F. and R. F., 
also M. E. and Baptist, S. P. and B. standing for sprink- 
ling, pouring and baptism. Show that the terms free 
and close communion are unscriptural terms. (1 Cor. 10: 
16.) 

Next, show the divisive work of creeds, marking 
everything that divides Christians, after asking the audi- 
ence to give chapter and verse authorizing them. Creed 
is from credo and means "I believe." All organic bodies 
have their creed. The creed of the Methodist Episcopal 
church is the Discipline. All the organic laws of the 
Methodist Episcopal church are based on the twenty-five 
articles of faith found in the Discipline. The creed of 
the Baptist church is the American Confession of Faith, 
Pen Manual or Phil. Confession of Faith. All the or- 
ganic laws of the Baptists are based on the eighteen ar- 
ticles of faith found therein. Destroy a creed and you 
will destroy the sect holding to it. The church of Christ 
is a divine institution. It has a divine lawgiver, and, 
therefore, its laws are divine. A divine institution, divine 
head and divine creed. Webster says : "A creed is a defi- 
nite truth to be believed." What definite truth did God 
submit to the world as the object of men's faith? We 
read from the sacred pages : "For God so loved the 
world that he gave his only begotten Son, that whoso- 
ever believeth in him should not perish, but have ever- 
lasting life." (John 3:16.) 

When the pagan jailer cried out at the midnight hour, 
"Sirs, what must I do to be saved?" Paul and Silas 
answered : "Believe on the Lord Jesus Christ and thou 



202 our savior's prayer for unity 

•halt be saved and thy house." (Acts 16:30-31.) Philip 
said to the eunuch, "If thou believest with all thine heart, 
thou mayest. And he answered and said, I believe that 
Jesus Christ is the Son of God." (Acts 8:37.) In all 
these scriptures and many others Christ is made the ob- 
ject of men's faith. Faith in the divinity of Christ as the 
Son of the living God was the creed of the apostolic 
church and the only creed. Then, back to Jerusalem and 
let our motto ever be, "Where the Bible speaks, we will 
speak," or be as silent as the hills. Show the divisive 
work of the Christian church. Make an argument against 
societies and instrumental music, marking out as you pro- 
ceed everything that divides. 

Homily. 

Unity. — The word unity is from unit and means one, 
which word occurs three times in the Bible, one time in 
Ps. 133.1 and in the fourth chapter of Ephesians, third 
and thirteenth verses. (See Eph. 4:1-6; see Diagram 
No. 4.) 

When the relation existing between the followers of 
Christ is mentioned in the Bible it is unity. It implies a 
state that can not exist without all the elements or prin- 
ciples mentioned by Paul are present. (Illustrate by the 
seven primitive colors.) 

Therefore, if we add a new principle or element than 
the seven named by Paul, the unity of the spirit is de- 
stroyed. If unity consists of these, neither more or less, 
it is well to understand them in the order given us by 
inspiration. Therefore, necessary to this unity we have: 
(1) The one body. That is, one church — the body is the 
church. "And he is the head of the body, the church." 
(Col. 1:18.) "And there shall be one fold and one 
shepherd." (John 10:16; 1 Cor. 12:13.) What is the 
body of which Christ is head? It is the church that He 
built upon the rock. He calls it my church. (Matt. 16: 
18.) We call it the church of Christ, or Christ's church; 
the church of the first-born, church of God, etc. How 



UNITY OF THI SPIRIT 20i 

may the one body, or the church of Christ, be identified? 
(a) By its name; (b) by the foundation upon which it is 
built; (c) by its officers, worship and discipline. 

When men learn to set aside their own wisdom and 
submit to the wisdom of God and take God at his word, 
they will cease to multiply denominations and our Sa- 
vior's prayer will be answered. 

(2) The One Spirit. — The Holy Spirit to dwell in 
and animate the one body. (John 14:15.) The temple 
of God in which the Holy Spirit dwells is the building 
of God, the one body. 

(3) The One Hope. — The one hope is composed of 
desire and expectation. As Christians we hope to be de- 
livered from the power of death and be resurrected from 
the grave. As Christians we hope to see our God face 
to face, and our Redeemer as he is. Oh, yes ! We hope 
to meet and to mingle with the ransomed host of God 
and join in the song to the Lamb of God forever and 
ever. "Every man that hath this hope in him purifieth 
himself, even as he is pure/' (1 John 3:3.) All who do 
not possess this hope can not keep the "unity of the 
spirit." and with such we can have no spiritual union. 

(4) One Lord. — He who is King of king and Lord 
of lords. The only recognized Lord and lawgiver on 
the "unity of the spirit" can never be obtained. If we 
acknowledge any other Lord or head we can not unite 
with the people of God. 

(5) One Faith. — The one faith founded upon the 
divine testimony is necessary to "unity of the spirit." 
(Heb. 11:6.) He who possesses faith founded upon 
dreams can not keep the "unitv of the spirit." (Mark 
16:16; Acts 8:37; John 3:16.)' 

(6) The One Baptism, — Not four or five, but the 
one baptism. One baptism is as necessary as the one 
body, one spirit, one hope, one Lord and one faith. 
(Press the argument.) 

(7) One God. — The Father of all, the author of be- 
ing, self-existent and eternal. "He who made us and not 



204 our savior's prayer for unity 

we ourselves/' "In whom we live and move and have 
our being." "From whom we receive our life and breath 
and all things." "The creator of the heavens and the 
earth and all things therein." "Who art from everlasting 
to everlasting." "The King eternal, immortal, invisible; 
the only wise God." Amen. 

"Behold, how good and how pleasant it is for brethren 
to dwell together in unity." These things observed, and 
our Savior's prayer will be answered and the world con- 
verted. All true believers are now one in Christ. Men 
are saved in the body of Christ. The body of Christ is 
the church. (Col. 1:18.) "There is none other name 
under heaven given among men, whereby we must be 
saved." (Acts 4:12.) 

May God help us to plant our feet on the immovable 
Rock of Ages, that even in death we shall not fall, but 
rise to fairer worlds on high. Amen. 



THE LORD'S PRAYER. 

(Has It Been Answered, Is It Being Answered, or 
Will It Be Answered?) 

By George W. Varner. 

In the first place, I wish to notice carefully the 
wording of the prayer. In verse 6, he says : "I have 
manifested thy name unto the men which thou gavest 
me out of the world. Thine they were and thou gavest 
them me, and they have kept thy word." Verse 11, 
he prays the Father to "keep through thine own name 
those whom thou hast given me, that they may be one, 
as we are one." 

From the scripture cited it is evidently clear that in 
order to preserve the unity prayed for they be kept in 
the one name and keep the word. "While I was with 
them in the world I kept them in thy name." Thus, we 
see it was necessary to keep them in the one name and 
that they (the disciples) keep the word he gave them in 
order that unity might be preserved. 

Luke 12 :32 : "Fear not, little flock ; it is your Father's 
good pleasure to give you the kingdom." Thus, we have 
one flock, one father and one kingdom. They had re- 
ceived the word he gave them, and kept the word, and 
been kept in the one name, and were of one mind. They 
had the mind of Christ. See 1 Cor. 2:16: "We (the 
apostles) have the mind of Christ." One mind and all 
preached the same thing. (1 Cor. 15:11.) 

Thus we see that the prayer for the unity of the 
apostles was answered when he prayed and was pre- 
served throughout the life of the apostles by keeping 
them in the one name and by abiding in the word. 

Now we come to notice his prayer for those who be- 
lieve on him through the preaching of the apostles. 



206 our savior's prayer for unity 

"Neither pray I for these (apostles) alone, but for all 
them also which shall believe on me through their word, 
that they all may be one in us, as thou, Father, art in me, 
and I in thee, that the world may believe that thou hast 
sent me." (John 17:20-21.) 

Commencing with the twentieth verse, this portion of 
his prayer looked to the future. He prays for those which 
shall believe on him through the apostles' word, and the 
preaching and teaching were still in the future, and the 
believers were to be made in the future. This portion 
was not answered at the time he offered the prayer, 
but we will have to look into the future for the answer. 
Christ said to those apostles : "I am the vine, ye are the 
branches/' (John 15:5.) Christ here teaches the close 
relationship that existed between him and the apostles, 
the same relationship that exists between the vine and 
the branches. The branch partakes of the nature of the 
vine. Christ said to those branches (apostles) : "Ye 
have not chosen me, but I have chosen you, and ordained 
you that ye should go and bring forth fruit, and that 
your fruit should remain." (John 15:16.) 

Christ said in that prayer, "For I have given them 
(apostles) the words which thou gavest me, and they 
have received them." Now, it was through the reception 
and the keeping of those words that this unity was 
brought about, and when he sends them forth to preach, 
he sends them the Holy Spirit to bring those words to 
their remembrance and guide them into all truth. Now, 
if those words received by the apostles resulted in uniting 
them in one body and uniting them to the Father and 
the Son, would not the same word preached by the 
apostles, received by those that hear and obey it, bring 
the same results? Unite them in one body in fellow- 
ship with one another and into fellowship with the Father 
and the Son. "That which we have seen and heard, 
declare we unto you, that ye also may have fellowship 
with us, and truly our fellowship is with the Father and 
his Son, Jesus Christ." (1 John 1:3.) 



the lord's prayer 207 

Now we will notice the apostles' teaching, commencing 
with Acts 2. Here we find them preaching Christ to 
those Jews, and the word preached was believed by a 
goodly number of them. They were cut to the heart and 
cried out to know what to do. They were told to repent 
and be baptized in the name of Christ, for the remission 
of their sins. And as many as gladly received the word 
were baptized, and the same day there were added to 
them (apostles) about three thousand souls — added to 
the one body. And they continued steadfastly in the 
teaching of the apostles and in fellowship. Here we find 
the first cluster of fruit. It partakes of the nature of the 
vine and the branches that produced it — unity, oneness. 

The portion of the prayer that looked to the future 
was answered on the day of Pentecost, after Jesus 
ascended to the Father. Next, we find Peter and John 
preaching to the multitude in Solomon's porch. And 
about five thousand believed and showed their deeds 
(obeyed). (Acts, chapters 3 and 4.) And in Acts 4.32, 
we learned that the multitude of them that believed were 
of one heart (mind). 

Next we find Philip down in Samaria preaching the 
same word, and the Samaritans believed the preaching 
and were baptized, both men and women. Thus they 
were brought into fellowship with the saints. United 
in one body. 

Next we notice Peter preaching to the Gentiles in 
the house of Cornelius. (Acts, 10:42, to close of chap- 
ter.) They heard the w r ord, believed and obeyed, and 
thus were brought into the one fold. These were the 
other sheep Christ spoke of in John 10:16. He said he 
would bring and there should be one fold and one shep- 
herd. Thus we see that the prayer of Christ was an- 
swered wherever the word was preached, believed and 
obeyed. 

Next we notice Paul at Ephesus. Here he finds 
twelve disciples that had been taught wrong. They, no 
doubt, were sincere, and had been baptized in full assur- 



208 our savior's prayer for unity 

ance that they were obeying God, whole-heartedly. Now, 
just imagine you hear Paul say to them: "Are you satis- 
fied with your baptism ?" They answer that they are. 
"Well," Paul says, "come, give me your hand and we 
will receive you into our fellowship, into the one body." 
Would the prayer of Jesus have been answered in their 
case? No, emphatically no. But Paul preached the 
word to them and they believed and obeyed and were 
brought into the one fold. Thus we see wherever the 
pure, unadulterated word was preached, believed and 
obeyed, the prayer of Christ was answered, and so it is 
now. When the pure word is preached, believed and 
obeyed, the obedient one is brought into the one fold, 
into the one name. And so I understand that the prayer 
is being answered every time the gospel is preached, 
believed and obeyed. And the prayer will be answered 
in full when the last gospel sermon is preached, be- 
lieved and obeyed. But a perverted gospel preached, a 
perverted gospel believed, and a perverted gospel obeyed 
will not put the obedient one into the one fold, the one 
body, the one name, but put the obedient one into Baby- 
lon. Therefore, it does not bring the answer. "But," 
says one, "God has a people in Babylon and invites them 
to come out and they have been baptized?" I admit it, 
but how did they get into Babylon? They heard a per- 
verted gospel, believed a perverted gospel, had a per- 
verted faith, and were baptized out of the world into 
Babylon, just as those twelve that Paul found at Ephesus. 
They had been taught wrong, believed wrong and had 
been baptized out of the world into Babylon, a state of 
confusion. And Paul preached to them the word, taught 
them the truth. They believed the truth, which is to free 
those that receive it. And when they believed the truth, 
he baptized them out of Babylon into Christ. And thus 
the Lord's prayer was answered. 

Brethren, we get too anxious to count names, and 
we go out into Babylon, meet them half way, shake 
hands with them and leave them in Babylon. There are 



THE LORD'S PRAYER 209 

too many Babylonish garments among us. That's one 
great reason there are so many loose-walking members 
and so much contention among us. 

We are admonished to run with patience the race 
that is set before us, looking unto Jesus, the author and 
finisher of our faith. (Heb. 12:1-2.) And, again, we 
are admonished to contend earnestly for the faith that 
was once delivered to the saints. (Jude 3.) Now, if 
we heed those admonitions and insist on implicit and 
whole-hearted obedience to the faith as Paul did at 
Ephesus, it will bring the answer, as it did at Ephesus. 

Now, brethren, in conclusion, I commend you to God 
and the word of his grace, which is able to build you up 
and keep you from falling, and finally give us an in- 
heritance among the saints at God's right hand. May 
God bless us, one and all, in doing his whole will. Amen. 



SHADES OF INFIDELITY NOT A BASIS FOR 
UNITY. 

By J. J. Vanhoutin. 

An atheist is a person who denies the existence of an 
intelligent first cause "God." I do not know how a man 
can obtain any consolation from such a theory, for it 
does not offer any hope beyond this life. An agnostic 
will neither affirm nor deny that there is a God. I do 
not see how that theory can profit any man. A deist is 
one who admits that there is a God, yet must have his 
own views as to what God is. There is no comfort in 
that, for the man is liable to be mistaken. Infidelity 
never saved a single soul. It is a little like the author 
of "Atheism" said of his doctrine. He said: "Atheism 
will not make a wicked man good," and I never knew 
of it reforming anyone. Its author never intended it 
for that purpose. He was an obstructionist from his 
first work. 

Another sprout from the roots of atheism is "skep- 
ticism." Among religious people "skepticism" is the 
greatest "ism." It appears to be the corner sandbar of 
all sectism in the world ! They can twirl the scriptures 
and toss the sword of the Spirit with as much pre- 
cision and assumption as a Japanese juggler in twirling 
a half dozen butcher knives. They can throw the scrip- 
ture to any desirable spot, rejecting or accepting, just 
as their frail judgment desires, doubting everything that 
does not suit their fancy. While Christians live by faith, 
and walk by faith, skeptics live in doubt, and walk in 
doubt, and in place of knowing the import of the teach- 
ings of the New Testament, it appears like they do not 
know anything about it for sure. An "infidel" is one 
who disbelieves in Christianity or the truthfulness of the 
scriptures. They profess to have examined the scrip- 



INFIDELITY NOT A BASIS 211 

tures and found out that they are not reliable. All in- 
fidels are unbelievers, but all unbelievers are not in- 
fidels. Many unbelievers never knew but very little 
about Christ or the scriptures, and are ready, willing, 
yes, anxious, to hear the gospel. And I know of some 
who greatly desired to hear the gospel but were deprived 
of the opportunity by designing men, and died without 
that privilege. 

But as long as people are resting under the dark shade 
of infidelity, unconcerned, the "Son of Righteousness, 
with healing in his wings/' will not reach their benighted 
heart. God was here first, but "Mirebaud" came after- 
wards and tried to get people to deny the existence of 
a God, and the world would not unite upon nonentity. 
Neither did Jesus pray for that kind of a unity. The 
Bible was here first, "Trypho," and then Celsus, the first 
Gentile writer against Christianity, came and tried to 
get the people to unite against Christ and the unity for 
which he prayed, but they could not form any basis for 
a unity against the union for which Christ prayed. So 
they and a number of others just drifted along. But 
after a while the various teachers became so divided 
over their unbelief of the scriptures, that a very great 
many of the people became more divided than ever and 
the division became very popular. Then a great many 
concluded that division was better than union, and by 
such division every man could be suited. In this way 
"skepticism" and "infidelity" prevailed over faith in the 
word of God. Jesus prayed for his apostles, and then 
for them also which would believe on him through their 
word. True faith in Christ is obtained through the testi- 
mony, or words of the apostles. And as the apostles all 
preached the same gospel, and testified to the same facts 
in regard to the resurrection of Christ, the faith of all 
believers was the same, and it is still that way. 

Paul said: "I continue unto this day, witnessing 
both to small and great, saying none other things than 
those which the prophets and Moses did say should 



212 our lord's prayer for unity 

come; that Christ should suffer, and that he should be 
the first that should rise from the dead, and should 
shew light unto the people, and to the Gentiles." (Act* 
26:22, 23.) Again: "To whom he expounded and testi- 
fied the kingdom of God, persuading them concerning 
Jesus, both out of the law of Moses and out of the 
prophets." (Acts 28:23.) The above show just what 
Paul preached. It was, "How that Christ died for our 
sins according to the scriptures ; and that he was buried, 
and that he rose again the third day according to the 
scriptures." (1 Cor. 15:3, 4.) The law and the prophe- 
cies in the Old Testament scriptures was preached by 
the apostles, the people who believed were embraced in 
the prayer of Jesus, and they all believed the same 
praching. And if all of our preaching was like Paul's, 
every believer would be one in faith, one in mind, and 
one in judgment. Please read 1 Cor. 1 :10. Then in- 
quire if any man in this, our day, ever heard a man 
preach the way Paul said he did. I find 476 prophecies 
in the Old Testament concerning Christ, and many times 
have I quoted and explained from twenty to sixty verses 
of the law and the prophecies in about thirty or fifty 
minutes' time. The right kind of preaching, if it is be- 
lieved, produces faith in Christ. Then there is a unity 
in faith, but speculative theories and hobbies will cause 
division and a divided faith. The Lord's people and 
church yet obtain faith in Christ through the apostles' 
word and are united in faith, and are embraced in the 
prayer of Jesus, while those who obtain a faith of some 
kind, in some other way, are divided. The apostles' 
teaching is the only basis for unity. 

If the veil of death and mortality was removed from 
the true, humble, devoted, praying man while praying, 
he would then be in the immediate presence of God. 
But now the veil of death and mortality stands as a 
dividing line between the worshiper and God. This 
ought to encourage the Christian man to visit the house 
of prayer. There is another place where the true Chris- 



INFIDELITY NOT A BASIS 214 

tkn i* brought face to face with Jesus except for the 
reil of death and mortality, and that place is where he 
meets with even two or three at the Lord's supper, Jesus 
having passed through death and is over on the other 
side of the death line ; but his followers are yet on this 
side. And the man who professes to be a Christian, and 
does not pray, surely does not understand how to wor- 
ship "the Lord in the beauty of holiness. " And the man 
who refuses to pray publicly, or preside at the Lord's 
table because he has not been appoined "elder" or "dea- 
con" is the man whom the Lord says to not appoint. 
Elders and deacons must be tried and have some ex- 
perience in the work before they are permitted by the 
Lord to take the responsibility of the office of elder or 
deacon. 

Since the days of Joshua, the river Jordan has been 
typical of death, and perhaps longer; for when he 
crossed the Jordan in order to enter the land of prom- 
ise, which was typical of heaven, the river opened and 
that below the dividing line ran on down to the dead 
sea, while the water above was stayed and backed up 
as far as to the city of "Adam," which city (supposed 
to be the first after the flood) was soon destroyed, 
which appears to show 7 that death reaches back to the 
first man, "Adam," but will soon be destroyed. After 
Abraham's victorious battle, as he returned, he was met 
by the greatest man on earth, "Melchisedec," who was 
prince, king and priest of God, and communed with 
him by the side of the river. They used bread and 
wine. This certainly is typical of the Christians' war- 
fare, and then at the close of the week's work, upon 
the first day of the week, meet with our Prince of life 
and peace, our King and our great High Priest and 
commune, using bread and the fruit of the vine. This 
brings us to the death line. Our priest, having passed 
through death, at this holy communion there is only the 
veil of death and mortality between Christ and his fol- 
lowers, to whom he gives the blessing. 



214 our lord's prayer for unity 

I memorized the Savior's prayer over fifty years 
ago, yet I have no set memorized prayer of my own. 
Much having been written about the prayer of Jesus, I 
think it in place to present our request to God after the 
following words : "Our Father, who art in heaven" : 
Thou, the great author of life, and the Father of our 
spirits, we lift our voices in thanksgiving and praise to 
Thee for Thy goodness, loving-kindness and tender 
mercies. And in the name of Jesus we ask Thy kind 
forgiveness of all our sins. We thank Thee for all 
earthly blessing, and specially for all the spiritual bless- 
ing the Church of Christ affords. And we praise Thy 
name for the hope of immortality and eternal life. We 
ask Thy blessings upon thy church and people. May 
they be animated by Thy love, directed through life by 
Thy wisdom, that the world may be bettered by their 
having lived in it. We pray Thy blessings and protect- 
ing care upon our nation, and upon our rulers. May 
they be as God-fearing men, enacting such laws as may 
redound to the good of Thy people, that we may lead 
a quiet and peaceful life. May unity, peace and brotherly 
love prevail. Lead us all in the path of righteousness, 
and when w r e come down to die, may we so have lived 
that we may depart in peace with Thee, and finally be 
saved in thine everlasting kingdom. We ask in the 
name of Christ, our Redeemer. Amen. 



UNION OF GOD'S PEOPLE. 
By L. S. White. 

"Behold, how good and how pleasant it is for brethren 
to dwell together in unity." (Ps. 133 :1.) There are some 
things good, but not pleasant, while there are other things 
pleasant but not good. The above Scripture tells us 
unity is both good and pleasant. 

We have but to look around us to see the deplorable 
condition brought about by division among the Lord's 
people. The principle of strife, division, contention and 
party spirit among religious people is the greatest hin- 
drance in the spread of the gospel. If religious people 
would unite among themselves, live as the Bible directs, 
be full of zeal, teach and practice the same things, and 
stop party spirit, it would not take long to convert the 
world to Christ, and peace and good will would soon be 
on earth. 

The divisions in the religious world are not over what 
the Bible says, but over things it says nothing about. I 
am glad to know it is possible for all people to teach and 
practice the same things, religiously, and everybody be 
doing what all will say is right, and no one's conscience 
be violated. 

Christ Prayed For Union. 

Please read His great prayer in 17th chapter of John. 
In praying for his disciples, He said : 'That they all may 
be one; as thou, Father, art in me, and I in thee, that 
they also may be one in us ; that the world may believe 
that thou hast sent me. And the glory which thou gavest 
me I have given them ; that they may be one, even as we 
are one; I in them, and thou in me." We will let our 
Savior tell us, in this prayer, the object of his people 



216 ou* savior's prayer for unity 

being united : "That the world may believe that thou hart 
sent me . . . that they may be made perfect in one, 
and that the world may know that thou hast sent me." 
Thus you see our Savior teaches if there was union 
among his followers the world would soon be led to 
Christ. 

The Extent of the Union. 

Christ teaches we are to be "one as he and his Father 
are one." God and Christ are not one person, but one in 
purpose, desire and love, and work together for the sal- 
vation of the human family. But you might ask : "Does 
not the Bible say they are one?" Yes, and the same Bible 
says : "The husband and wife are one," but we know they 
are two distinct persons, yet one in love and desire. 

Christ Broke Down the Wall of Division. 

"He is our peace, who hath made both one, and hath 
broken down the middle wall of partition between us, 
having abolished in his flesh the enmity, even the law of 
commandments contained in ordinances ; for to make in 
himself of twain one new man, so making peace ; and that 
he might reconcile both unto God in one body by the 
cross, having slain the enmity thereby; and came and 
preached peace to you which were afar off, and to them 
that were nigh. For through him we both have access 
by one spirit unto the Father. Now, therefore, ye are no 
more strangers and foreigners, but fellow citizens with 
the saints, and of the household of God; and are built 
upon the foundation of the apostles and prophets, Jesus 
Christ himself being the chief corner stone; in whom all 
the building fitly framed together groweth unto an holy 
temple in the Lord : in whom ye also are builded together 
for an habitation of God through the Spirit." (Eph. 2:14- 
22.) As Christ died to break down the "middle wall of 
partition," and to "make peace," what right have we to 
build walls of partition and create division? 



union or god's piofli 217 

The Cost of Union. 

From Acts 20:28 we learn Christ "purchased the 
church with his own blood. " In it he proposes to recon- 
cile the world to himself (2 Cor. 5 :17-20), and thus unite 
his people. If Christ made such a great sacrifice for 
union, ought we not to practice it? 

The One Body. 

"Christ is the head of the body which is the church/' 
(Eph. 1 :22, 23.) "And he is the head of the body, the 
church." (Col. 1:18.) "But now are they many mem- 
bers, yet but one body." (1 Cor. 12:20.) This "one 
body" is the church of the living God, and the one spirit 
of God dwells in this one body. Let us see how Paul 
urges unity in this one body : "Endeavoring to keep the 
unity of the spirit in the bond of peace." There is one 
body, and one Spirit, even as ye are called in one hope of 
your calling; one Lord, one faith, one baptism, one God 
and Father of all, who is above all and through all, and 
in you all." (Eph. 4 :3-6.) Here are seven items of unity. 
How is it possible for persons to be prompted by the 
same spirit, and be divided? The spirit of God will not 
lead people into different parties, and each one of these 
parties opposed to the other. Two persons can not differ 
and both be right. They may differ and both be wrong, 
but it is impossible to differ and both be right. 

Union Commended, Division Condemned. 

Paul says : "Now I beseech you, brethren, by the 
name of our Lord Jesus Christ, that ye all speak the same 
thing, and that there be no division among you ; but that 
ye be perfectly joined together in the same mind and in 
the same judgment." (1 Cor. 1:10.) He says again: 
"Now the God of patience and consolation grant you to 
be likeminded one toward another according to Christ 
Jesus ; that ye may with one mind and one mouth glorify 



218 our savior's prayer for unity 

God." (Rom. 15 :5, 6.) How can people glorify God with 
one mind and mouth, and be divided? It can not be done. 
In naming the different things God hates, Solomon 
says : 'The Lord hates him that soweth discord among 
brethren. " (Prov. 6:19.) Paul says: "Now I beseech 
you, brethren, mark them which cause divisions and of- 
fenses contrary to the doctrine which ye have learned, 
and avoid them." (Rom. 16:17.) 

Grounds For Union. 

Man can not frame the conditions of union. That be- 
longs to God. Every time there is a convention of men to 
frame the conditions of union, they are certain to make 
the division greater. It is not a union of denominations, 
but an individual union with God. Where two or more 
persons are united with God, they are united with each 
other, for the same thing that unites people to God unites 
them to each other. It is impossible to have union with 
each other without union with God. Paul says : "As 
many of you as have been baptized into Christ have put 
on Christ. ... Ye are all one in Christ Jesus." (Gal. 
3 :27, 28.) How can we all be "one in Christ Jesus" and 
yet be divided ? 

How God's People Are to Be Governed. 

"All scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, for 
instruction in righteousness; that the man of God may 
be pefect, thoroughly furnished unto all good works." 
(2 Tim. 3:16,17.) There is no division over the fact 
that the word of God is sufficient for the government of 
God's people. The division is over things man has 
brought in which supplants the authority of the word of 
God. Man has made creeds, confessions of faith, and 
books of discipline for government of God's people, and 
these things supplant the authority of the word of God. 
Why not lay aside all these human creeds, and follow the 



VNION OF COD'f PEOPLE 219 

word of God? We can not hav« union on th« govirn- 
m«nt of the church without this. 

The Name of the Church. 

To the elders of the church Paul says : "Feed the 
church of God which he hath purchased with his own 
blood." (Acts 20 :28.) "The church of God which is the 
pillar and ground of the truth." (1 Tim. 3 :15.) No one 
objects to any name God has given the church. The divi- 
sion is over names not found in the Bible. Take, for 
instance, the names God gave his followers. They are 
called in the Bible, "saints," "believers," "children of 
God," "followers of Christ," "disciples," and "Chris- 
tians." No one objects to any of these names, and there 
is no division over them, because they are authorized in 
the word of God. But the divisions over the name are 
all brought about by human names being given to the 
church and to many of the professed followers of Christ. 
It is important that we lay aside all human names in reli- 
gion and only wear the names authorized in the word of 
God. 

Justification. 

We are agreed that we must be justified in the sight 
of God to be saved. We are also agreed that the love of 
God is the moving cause of salvation, the blood of Christ 
is the procuring cause of salvation, and faith is the prin- 
ciple upon which we are justified. The division on justi- 
fication is brought about because man has added to the 
word of God, and said: "We are justified by faith only," 
when the Bible positively says, "We are not justified by 
faith only." The Bible says we are justified by "faith," 
"knowledge," "works," "Spirit of God," and a number 
of other things. It takes them all to enter into our justi- 
fication. 



220 #ra savior's prayer for unity 

Baptism. 

When Christ was baptized, "he went up straightway 
out of the water." (Matt. 3:16.) It is an impossibility 
to "go up out of" anything without first "going down 
into" it. When we were baptized, unless we "came up 
out" of the water, we were not baptized like Christ was 
baptized. John the Baptist baptized people "with water" 
by baptizing- them "in the river Jordan." (Mark 1:5.) 
Paul says: "We are buried with him (Christ) in bap- 
tism." (Rom. 6:4; Col. 2:12.) We all know one must be 
completely covered up in order to be buried. Then, when 
we were baptized, if we were not "buried in baptism," 
we are not "with Christ in baptism." 

Everybody says it is right to immerse people, and that 
people are baptized when they are immersed; but mil- 
lions of good people say that one who has not been im- 
mersed is not baptized at all. Then, why not do the very 
thing everybody says is right, and stop all this division 
over the "mode of baptism?" 

Take, for instance, the "design of baptism." We 
start out to follow Christ. We find the first public act 
of his life was to be baptized himself, and the last com- 
mand he gave before leaving this earth was that other 
people should be baptized. If we are fully determined 
to follow Christ, we will not stop at baptism, for Christ 
says : "If a man love me he will keep my words." 

The Lord's Supper. 

This is an institution the Lord gave to his people. The 
ancient Christians met on the "first day of the week" to 
worship God, and this worship included the Lord's sup- 
per. We all agree it is right to take the Lord's supper 
on the "first day of the week." Even Seventh Day Ad- 
ventists admit it is right to take the Lord's supper on the 
"first day of the week." If it is right to do this on the 
first day of one week, it is right to do so on the first day 
of every week. 



UNION of god's people 221 



The Worship of God. 



We all agree the Bible teaches us to sing, pray, study 
the word of God, take the Lord's supper, and to contrib- 
ute our means as the Lord has prospered us. There is no 
division over these things, because the Bible teaches them. 
But there is great division among God's people over the 
use of instrumental music in the worship. Why is this? 
Just because God never authorized instrumental music in 
his church. I have two reasons for opposing instrumental 
music in the church : First, God never put instrumental 
music in the church, and second, instrumental music in the 
church causes division, and the Bible condemns division. 

A few years ago there were peace and harmony 
among Christian people. But today you see the church 
in many places torn to pieces because someone put an 
organ in the church. 

The people who are introducing these things are re- 
sponsible for the division. But we are told that "David 
used an organ." If we must use an organ because David 
did, then we are authorized to have a plurality of wives, 
burn incense, practice circumcision, and do many other 
such things. David lived many centuries before the Chris- 
tian era. We are to follow Christ, and Christ never 
authorized instrumental music. 

But we are told we have instrumental music in our 
homes, and if it is right to have instrumental music in the 
home, it is right to have it in church. To which I reply : 
It is right to have pound-cake and ice cream in the home, 
but they would not be suitable at all to spread on the 
Lord's table for the Lord's supper. Many things are very 
suitable in the home that would not do at all in the wor- 
ship of God. 

All people can endorse singing in the worship, but 
many good people can not endorse instrumental music, or 
even worship where it is. Then why not do the very 
thing that everybody can endorse? We can never have 
full union till we follow the Bible as our pattern. 



222 our savior's prayer for unity 

Christian Life and Character. 

I am glad there has never been any division over the 
life and character all God's people should have. All 
agree it is a life that must be shaped by the divine pat- 
tern — the Bible. 

"Blessed Bible, how I love it, 
How it doth my bosom cheer ! 
What hath earth like this to covet? 
Oh, what stores of wealth are here ! 

Man was lost and doomed to sorrow ; 

Not one ray of light or bliss 
Could he from earth's treasures borrow, 

Till his way was cheered by this." 



CHRISTIAN UNITY. 

Lesson Text: Jno. 17:1-23. 

Proof Texts: Eph. 4:1-6; 1 Cor. 1:10-12; 
Rom. 12:4,5; 15:5,6. 

By C. E. Wooldridge. 

Although the unity of Christians, the children of God, 
is a subject as old as the New Testament, it is one but 
little considered and appreciated until recent years. Since 
the days of Luther and the Reformation much more 
effort and talent seems to have been devoted to building 
up parties among Protestants than to restoring the church 
of apostolic days in its doctrine, practice, worship, name 
and unity. As a result, denominations and human creeds 
have multiplied ; and, until a few years ago, were de- 
fended, stoutly, against every effort made by real Bible 
students and teachers pointing in the direction of unity. 
About one hundred years ago a number of godly men 
took a determined stand for the unity of God's people as 
set forth in the New Testament. They sought the causes 
for division and soon had a number of doctrines and prac- 
tices marked as divisive and unscriptural. These they 
determined to reject and refute, upon the strength of 
such passages as 2 Tim. 3:16,17, "Every scripture in- 
spired of God is also profitable for teaching (doctrine), 
for reproof, for correction, for instruction which is in 
righteousness ; that the man of God may be complete, 
furnished completely unto every- good work." Also, 1 
Peter 4:11: "If any man speak, let him speak as the 
oracles of God ; if any man minister, let him do it as of 
the ability which God giveth : that God in all things may 
be glorified through Jesus Christ, to whom be praise and 
dominion forever and ever." 

From these and kindred passages the following motto 



224 our savior's prayer for unity 

was evolved: "Where the Bible speaks we will speak, 
and where the Bible is silent we will be silent." These 
workers and teachers purposed and hoped to rally men 
and women to the Christ and his gospel on the simple 
basis of New Testament teaching and free from the par- 
tisan and distracting elements of denominationalism. 

Party names and man-made creeds were soon found to 
be in the way of the work proposed. In making the plea 
for the New Testament as the Christian's only creed, and 
that Bible things shall be called by Bible names, a direct 
hit was made at two of the strongholds of sectarianism. 
For around creeds and names men were most ready to 
rally when their religious position was questioned in the 
least. But the two-fold plea for a restoration of the 
church to the inspired pattern given in the New Testa- 
ment and for the unity of all Christians in such a divinely 
ordered and approved body, found thousands of ready 
and responsive listeners among the earnest souls who 
had grown tired of the selfishness and unfruitfulness of 
sectarianism. Many were ready and gladly exchanged 
their churchianity for Christianity. For many years there 
was open hostility to the Unity idea. Preachers were 
ready to apologize for and defend division — even com- 
mend divisions as useful and convenient. Moreover, they 
were ready to contend for the use of humanly-devised 
creeds. Today many of the denominations who formerly 
held tenaciously to their creeds have either repudiated 
them or relegated them to the background. Few teachers 
of denominational churches nowadays would consent to 
be tried by the creed which was formerly accepted as the 
standard of doctrine and practice, but would demand that 
his case be brought to the Bible. Likewise there are few 
teachers and preachers who will now undertake to present 
and defend parties and sects as desirable, useful and 
scriptural. While the plea for unity has much yet to 
accomplish, it has already, in about one hundred years, 
wrought wonders. 

I btg to here offer some testimonies of great men, 



CHRISTIAN UNITY 225 

many of them leaders, bearing upon questions involved 
in subject. 

The Name "Christian/" 

"Let me speak to you in the language of heaven and 
call you Christians." — Henry Ward Beecher. 

"These divisions should be merged into the holy name, 
'Christian/ " — Albert Barnes. 

"I pray you leave my name alone. Do not call your- 
selves Lutherans but Christians." — Martin Luther {Life 
of Luther, by Michelet, p. 262). 

John Wesley said, "Would to God that all party names 
were forgot, and that we, as humble, loving brethren, 
might sit down together at the Master's feet, read his 
Holy Word, imbibe his Spirit, and transcribe his life in 
our own." Again, "I wish the name 'Methodist' might 
never be mentioned more but lost in eternal oblivion/' 
{Univer. Knowl., Vol. 9, p. 540). 

"I sometimes feel sorry that the word 'Baptist/ which 
was flung at us by our enemies and stuck, should be our 
name, for often its accent of an act obscures to others 
our great mission in the world. Perhaps yet we will go 
back to the name 'Christian'." — {Dr. P. S. Henson (Bap- 
tist), in General Convention of Baptist Churches at Cleve- 
land, Ohio, May, 1904). 

Concerning Divisions and Unity. 

"The work of Christianizing the world can only be done 
by a united church" — Norman McLean, Scotland. 

"I would do little to make a man a Baptist and much 
to make him a Christian." — E. T. Ruth {Baptist), Liver- 
pool, Eng. 

"The body of Christ, torn and bleeding, is the shame of 
the church. It is our duty to put an end to divisions." — 
Dr. Hunter {Congregationalist) , Glasgow, Scotland. 

"Denominationalism has done all the good it can do. 
Let it fade and pass away." — John R. Mott. 

"The value of Christian union is great at home, but 
ten-fold greater in the mission field, where divisions sug- 



226 our savior's prayer for unity 

gest other prophets besides Jesus." — Former President 
Harrison. 

"The Missionary problem is not a Methodist problem, 
Episcopalian problem, nor a Baptist problem ; it is a prob- 
lem for united Christendom." — Dr. Gracey, Ecumenical 
Missionary Convention. 

"In the missionary work, above all other kinds of 
Christian work, it is imperative to remember that a di- 
vided Christendom can only imperfectly bear witness to 
the essential unity of Christians." — T. Roosevelt. 

"Tke most pitiable sight I saw in the foreign lands 
was that of churches that had been gathered out of Heath- 
enism, rent in twain by sectarian jealousy which had been 
introduced from the so-called Christian lands." — Francis 
E. Clark. 

"The greatest weakness of Protestantism is division. 
The demand of the hour is Christian union. Saint- 
ship is not sectarian. Union would give us strength. 
A united church in New Albany would give us the power 
to destroy the saloon, revolutionize amusements and re- 
lieve suffering."— Frank Orman Beck (M. £.), New Al- 
bany, Ind. 

'The time has come in the history of the church when 
God says, TJnite, unite.' God is calling us to 'unite, 
unite.' I would not for the world forsake my denomi- 
nation (Baptist), but for Christ's sake I would gladly 
give it up forever." — Russell Conwell, Endeavor Con- 
vention, New York City. 

"As soon as Porto Rico came under our flag we began 
to parcel out the territory. This was comity. Our de- 
nominational banners should have been left behind us. 
I like not the word 'comity' ; it is veneered selfishness. 
It is wrong in principle and unworkable in practice. Our 
ritual and creeds must not stand in the way of massing 
our Christian forces. for the redemption of the world." — - 
A. J. F. Behrends (Congregationalist) , Brooklyn, N. Y. 

"The division of the church into sects is a distinct and 
flagrant sin. M — Ian Maclaren {Rev. John Watson, Pres. 



CHRISTIAN UNIT* 227 

Min., Liverpool) y "The Bonnie Briar Bush," p. 270. 

"It is a pleasure to join with you in your tribute to 
John Wesley. The more we study of him and his life 
the nearer we shall come together. I never think of 
Wesley, the attitude of the English church toward him, 
and the action of those who broke away from the mother 
church, without feeling anew that it is the self-will of 
man and not the will of God that separates and keeps 
his family apart. The supreme duty of all Christian 
churches is to place unity, actual and real, as the unity 
of an army, in the forefront of every prayer and of 
every effort that God in His good time may bring them 
to subordinate individual will to His purpose for His 
church/' — Silas McBee {Protestant Episcopal), editor 
"Churchman." 

"In the beginning, we are told, the Christian church 
was 'all with one accord in one place/ but if Peter and 
Paul were to come to New York, or to New Orleans, or 
to San Francisco, or to Boston, they would find the mem- 
bers of this one church in 169 different places, with a 
practical man named James leading one group of dis- 
ciples, an emotional Peter leading another group, an 
esthetic John leading still another group, and the philo- 
sophic Paul guiding his own band. The cross of Christ 
stands in the center, but each regiment, with its back 
toward that cross, marching away from his fellows, 
while his denominational leader beats time. Yet unity, 
co-operation, could combine these scattered regiments 
into a solid army marching on to victory/' — Newell 
Dwight Hillis, in "Everybody's" April, 1904. 

From the foregoing it may be seen how broad and 
deep and intelligent and strong is "union sentiment" 
among representative men of the various denomina- 
tions. To the above may be added the many societies 
and associations, some of them, as the Christian En- 
deavor and Y. M. C. A., in and through which members 
of almost all denominations work in a unity which knows 
no denominational restrictions or limitations. So much 



228 our savior's prayer for unity 

for the favor the plea for unity has won. That senti- 
ment must be cherished and cultivated, but more, it must 
be directed to the 'True Basis for Christian UNITY. ,, 
Churches and church people must be made to realize that 
the oneness of God's people can only be realized in a 
return of the model and ideals he gave through the in- 
spired apostles and recorded in the New Testament. All 
the figures there indicate unity : One fold, one shepherd. 
The way, the truth, the life. The true vine. One body. 
The church. My church. The house of God. The 
household of faith. The church of God. The kingdom 
of God's dear Son. An holy nation. A royal priesthood. 
A peculiar people. The gospel. The gospel of Christ. 
The New Testament. Such expressions might be multi- 
plied many times, all indicating perfect unity, unity in 
organization, faith, practice, motives, objects, worship, 
hopes — "perfectly joined together." The religious world 
now entertains favorably a plea for closer relations. 
Many decry and condemn divisions as weakening and 
distressing. Co-operations, associations and unions are 
many and are multiplying in favor, but there is a vast 
difference in these and the unity for which our Savior 
prayed. The doctrines, practices, names and organiza- 
tions which have caused and fostered division and sec- 
tarianism must be done away with and destroyed and 
men must become one in the faith and life and church 
of our Father and Savior. 

Brethren, elders and preachers in particular, let me 
urge that this subject be stressed at all times. It was a 
popular and winning theme in the pioneer days of the 
Restoration, the days when the splendid churches we 
now have were being carved out of the wilderness of 
denominationalism, and it will win today. Moreover, 
the continued life and prosperity of our congregations 
require that unity be urged whatever be the cost to par- 
ties and creeds of men. 

The time was never more favorable. Men are think- 
ing and talking and working at unity along all useful 



CHRISTIAN UNITY 229 

lines. The tasks of today are seen to be too large for 
parties. Nations are leagued together for their tasks 
and are strengthening their ties. The "relief work" re- 
quired in this time of almost world-wide distress, re- 
quired such unity and efficiency as the Red Cross has 
shown. But a united church, the whole family of God 
united in Him and under His orders, His army at His 
command bearing the "weapons which are not carnal/' 
will be greater and equal to greater tasks than that of 
the Red Cross. It would destroy autocracy and plu- 
tocracy and militarism and every other evil, and make 
the world safe and delightful for mankind. 

Let us study and teach and work and pray that God 
hasten the day when divisions shall cease and we shall 
all be one. 



"THOU IN ME AND I IN THEE." 
By F. L. Rowe. 

In order that the church might be all that Christ 
hoped and prayed for, there had to be absolute oneness 
of purpose and oneness of action. The Greek word 
makes this meaning clear. Kind feeling one toward an- 
other is not Christian unity. That may exist where 
unity of the faith is torn into shreds. Christian union 
can exist without love, as the mere organic association 
of good people does not necessarily carry with it the 
unity for which Christ prayed. A man might be a firm, 
consistent Presbyterian and meet cordially and even 
"brother" a member of the Church of Christ. They may 
visit in each other's homes ; they might even attend each 
other's prayer meetings, and to all appearances there 
would be Christian union between them, but their har- 
mony does not make Christian unity. There is a popular 
opinion that Christian union consists of the common 
communion of all sects at the Lord's table as one amal- 
gamated mass of believers ; but this demonstration is 
outward and is not necessarily that union of hearts that 
the Savior had in mind when he prayed that his chosen 
ones might be one. Communion at the Lord's table is 
not in any sense sure proof of Christian unity, for that 
is all still outward. 

Perhaps we can get a little better insight into the 
Savior's heart when we recall the words of Paul, "Of 
one accord, of one mind." Now we are getting inside. 
With this thought before us, we begin to see the heart 
of the Savior, "Thou in me and I in thee." Now it is 
getting closer. 

The nearness of Christ's disciples to himself can 
only be appreciated when we try to understand the depth 
of his meaning, "Thou in me and I in thee." We see a 



"THOU IN MK AND 1 IN THEE" 231 

oneness that can be represented only by thinking of one 
liberal body. We, as his followers, can only grasp the 
force of his prayer by the most intensive concentration 
of thought. Use the illustration of a true husband and 
wife — this is not strong enough nor deep enough, but it 
will help. You see them start out in life filled with the 
noblest purposes, actuated with common thoughts, de- 
termined to live for each other absolutely, interested 
solely in each other's welfare, happiest when in each 
other's company, planning for each other's good, antici- 
pating each other's washes, and in every way Irving a life 
in perfect harmony one with the other. That life is 
ideal ; but how many are there who continue that way ? 
The same is true regarding Christ's followers. Their 
purposes are good and the Savior's prayer shows his 
bleeding heart filled with deep anxiety for the preserva- 
tion of this people. The Savior was in earnest, tu€ prayer 
was sincere, his desire on their behalf would compel 
them to recognize that the model is absolute perfection. 
But if we, through weakness or deliberate purpose, 
neglect or lose the benefits and the blessings that should 
be ours, it is no fault of the model, of the perfect one, 
Christ, but simply the fault of our own neglect and dis- 
regard of Christ's commands. The husband and wife 
drift apart because they lose interest in each other; the 
once happy home becomes a place of turmoil; the con- 
fidence that w T as once there is turned into suspicion and 
doubt; the love looks that used to be exchanged are 
missing, the clasp of the hand that used to thrill has 
ceased to have its power, and why ? Simply because pure 
love has been cast out. The church today suffers becattse 
there is not perfect harmony — oneness — in all its mem- 
bers of the body. We will never understand our Savior's 
prayer until we feel the force of the meaning that the 
Savior uses when he described the church as a body fitly 
joined together. The weakness or defect of any one 
member of the body is conveyed through the nerve cen- 
ters to the seat of knowledge, the head. The weakness 



232 our savior's prayer for unity 

of the spiritual body is made known to the head, Christ. 
Any weakness distresses him and will distress him so 
long as the church is not a harmonious body. 

Peter was made to feel the sweetness and charity 
of Christ's heart. He denied the Savior ; he blasphemed 
him. He was impulsive and said many things hastily, 
and yet the Savior could see right down into his heart 
and knew that his heart was good. Peter received the 
special privilege of holding the keys of the kingdom, and 
the Savior had also tested him when he tenderly and 
forgivingly told him to feed his lambs. Why did Christ 
give him this special instruction and recognition when 
there were others of the apostles who had shown no 
shadow of turning? It was because Christ recognized 
his heart; and it is right there, I believe, the Savior 
wanted to impress his followers with the truth that "the 
kingdom of heaven is within you," and in his prayer 
I believe it was his purpose to bring out the fact that as 
members of his family we are to judge each other by 
the purpose of our hearts, by the pure thought that we 
all know we have for each other, which are so much 
stronger than outward demonstration that are some- 
times merely for effect. Christ wanted his followers 
to be one in heart and one in purpose, and he wanted 
them to be forgiving. He knew their weak natures, and 
yet he meant that the real church should be made up 
of those whose real heart-purpose was known to him 
and known by spiritual intuition to others in the same 
family. 

In the Savior's prayer he mentioned that his chosen 
ones were not of the world, even as he was not of the 
world. This statement enforces the fact that the citizen- 
ship of the Christian, who is one inwardly, is not in 
this physical world, but in a spiritual world. Christ 
did not mean that his Father should take them out of 
the world ; we are all here and must continue here until 
the Lord sees fit to remove us. We can be in the world 
but not necessarily of the world. We make our living 



"thou in me and i in thee" 233 

by the sweat of our brow, and we have our families to 
provide for, and we have our obligations to Caesar to 
render according to the instructions of our Lord; but 
these matters are only incidental to our existence as 
members of Christ's spiritual famliy. We must have 
money to pay our necessary bills or expenses. We have 
taxes that the government requires us to pay, and we 
must have money for food and raiment, and shelter for 
our bodies. The true Christian is not anxiously con- 
cerned about food or raiment; sufficient as Paul says 
that we have food and raiment, and having that we 
should "therewith be content." 

Being not of the world clearly indicates that as Chris- 
tians our lives, or our thoughts, are not of the world 
and that we are here as on a period of probation, learn- 
ing here how to enjoy life there. The sorrows that we 
experience in this world are not to be compared with 
the joys that shall be ours, and so none of these things 
move us because our hearts are in tune with the heavenly 
music which makes us think of the good things to come. 
With our citizenship in another world we can appreciate 
in a small degree the anxiety of the Savior that his fol- 
lowers should not be concerned about the affairs of this 
life, but, having their mind upon the eternal life, think 
of those things and associate with those people that 
would keep our minds free from the temptations of this 
world and fit us to enjoy the blessing of the better and 
higher life to come. 

Christ's prayer was that his Father should keep them 
from evil. He knew the danger that would follow ; and, 
while he himself knew no evil, nevertheless he was 
tempted in all points like as we are. He knew the mean- 
ing of temptation, for the devil himself had tested him. 
He knew how alluring the things of this world could be 
made and he knew how attractive the devil could paint 
the things of this world that please. He knew how easy 
it was for the weak to be led off by things that could 
be seen rather than trust to the enjoyment of things that 



234 our savior's prayer for unit* 

would be theirs through faith. There was intense anxiety 
in the heart and mind of the Savior when he prayed that 
his followers should be kept from the evil. He knew 
the hearts of many who were following him. Did he not 
forgive Peter, with his impulsive nature? And he knew 
there would be thousands, yea millions, whose hearts 
would be as good as Peter's and yet who would prove 
perhaps as weak or weaker. Therefore, he wanted them 
kept from evil and the power of the evil one. He prayed 
with all the earnestness and tenderness of a father pray- 
ing for his happy and loving family when he starts upon 
a long journey. 

Note, also, the intimate oneness that characterized the 
Jerusalem congregation. "Continuing daily with one ac- 
cord and singleness of heart." The language brings out 
again the answered prayer of our Savior as exhibited in 
the early life of the young church. We know that single- 
ness of heart shows that they were happy in each other's 
company, their "breaking bread from house to house" 
was to praise God, and because of their devotion they 
were in "favor with all the people." This oneness made 
an impression upon the people, so much so, that "the 
Lord added to the church daily." This same condition 
should maintain and the same result would follow in the 
church of God today if there were the same accord (or 
oneness) and the same singleness of heart that made 
up the primitive congregation. If man today was ac- 
tuated out of a desire to see Jesus, with the purpose of 
making him the center of their thoughts, the model of 
their conduct, the idol of their existence, the church of 
today would have the same growth, and for the same 
reason. Too often today a man will preach in an effort 
to justify his own conduct, will lose sight entirely of his 
high calling as a leader of the flock, and will deliberately 
plan the destruction of a congregation if thereby he may 
appear justified before some ; and a man will try to have 
his own way rather than yield to the spirit of the Lord, 
which teaches us to endure all things for Christ's sake. 



"THOU IN MK AND 1 IN THM^' 235 

The true man of God, evangelist or elder, whose purpose 
is to truly exemplify the teaching of the Holy Spirit is 
willing and ready to surrender himself and to drop out, 
if thereby peace and harmony, or the oneness or single- 
ness of heart, can remain in the life of the local con- 
gregation. The elder whose heart almost literally bleeds 
with deep concern for members of the spiritual family 
is the one whose prayer, day and night, is that no divi- 
sion shall mar the beauty and serenity of the family, 
with every thought for the preservation, intact, of the 
souls over whom the Holy Spirit has made him pro- 
tector. He is willing to suffer imprisonment, injustice, 
hardships and all manner of persecution, if only his little 
flock can know and feel his deep love for them. Such a 
congregation does not need to be told that he careth for 
them. They know it and they have seen it; they have 
felt it ; they will stand by him against division because 
they have realized his high and eternal responsibility. 
There can be no division in a congregation with such a 
godly man. The true sheep know the voice of their 
shepherd, and woe to him who tries to break into the 
flock and scatter the sheep. 

I can meet with a faithful band of disciples who 
have known me for years, who have known my life, 
and who know my disposition, and they are the ones 
who can judge me far better than those who know me 
by my work or by my writings. They are the ones with 
whom I can be absolutely one in the way Christ wanted 
his followers to be one. They are the ones who would 
appreciate my efforts, my intentions; they are the ones 
who would know my purpose, and they are the ones 
who would stand by me and fight for me to the very 
last. They are the ones who would protect me against 
injustice, against treachery, against false brethren, 
against those who are spiritually weak. Why? Because 
they have been with me, they have known my walk and 
conversation, they are my life-bound members of a great 
and beautiful family, whose hearts are knit together in 



236 our savior's prayer for unity 

love, and who are made to rejoice when I rejoice, and 
who are made to weep when I weep; that is the family 
I enjoy being a member of. There is the oneness be- 
tween us much like that which the Savior prayed for 
when he asked the Father that his people might be one 
— "I in thee and thou in me." 

The purpose in Christ's mind on behalf of his dis- 
ciples was "that the world may believe that thou hast 
sent me." Unless he could leave some unanswerable 
argument for the people to perpetuate his doctrine, he 
would be laughed at and forgotten after his departure; 
but if his disciples could not apprehend the real purpose 
that Christ wished to unfold in their lives, they would 
fail in everything that he was concerned about; namely, 
of being the example before the world, "that the world 
may believe that thou hast sent me" ; and if the disciples 
are, as we believe the apostles were, filled with pure love 
one to another, there is bound to be that oneness, that 
intimate association; their lives literally linked together 
so that it is hard to distinguish the human from the 
divine. They would make the impression on the people 
that would convince them that the doctrine of Christ 
was satisfying, enduring, comforting and perfect. The 
great mass of the church today are a blot upon the fair 
name of our Savior because we have lost sight of the 
prime purpose of the church and that oneness that 
should possess the hearts and lives of our brethren. Too 
often the Adam nature asserts itself ; the impulse to dis- 
trust others; the effort to justify one's personal conduct, 
or an unwillingness to admit our own mistakes and short- 
comings. Those are all blemishes that destroy the per- 
fect body, that alienate the affections of God's family 
with discord and strife, where there should be perfect 
peace and love and trust and confidence. These human 
weaknesses make the church a stumbling-block and cause 
it to be a hiss, a by-word or reproach, all because we 
have lost sight of the prayer of our Savior. "For whom 
Christ died" is too often allowed to refer to the other 



"thou in me and i in thee" 237 

fellow. We all need more quiet, prayerful meditation 
and contemplation on that agonizing scene in the gar- 
den. We need more self-searching and we need to pray 
more for God to "be merciful to me, a sinner." We need 
to overlook our brother's weakness ; we need the spirit of 
forgiveness ; yea, even seventy times seven, if our brother 
has erred through weakness. "Herein is our Father 
glorified that we love one another." 



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